The Mayan Apocalypse of 2012
The Mayan Apocalypse of 2012
By Lee Penn
SCP JOURNAL 32:4-33:1
Self-anointed doomsday prophets have come and gone for centuries. Now, they are back again.
The newest band of soothsayers is
telling us that the world is going to end on or about December 21, 2012.
Maybe the "end" will be destruction for mankind and the earth, or maybe
it will be time for all of us to give up modern, Western ways of
thinking and living, and to enter the long-expected New Age. One way or
another, the apostles of this trendy apocalypse promise imminent
upheaval for the world, a cosmic shift that will affect everyone on
earth.
The New Age promoters of the 2012
doomsday prophecy got it from their interpretation of the Mayan
calendar. Among their other achievements, the Maya Native Americans
whose ancestral lands are in Guatemala, Belize, the Mexican states of
Tabasco and Chiapas, the Yucatan Peninsula, and the western regions of
Honduras and El Salvador developed a calendar which could accurately
track the movements of the sun and the constellations over thousands of
years. Supposedly (according to the Long Count of the Mayan
calendar), the present world cycle, the Age of the Jaguar, began on
August 13, 3114 BC, and is due to end on December 21, 2012.1 With the end of this calendar cycle, the New Age is to begin.
If anyone believes this prophecy, I have some prime Pacific Ocean beach front property in Arizona to sell you.
Missionaries of the Mayan Apocalypse
One by one, here are some of
leading promoters of the 2012 Mayan apocalypse fad. They draw diverse
conclusions from the imminent end of this Mayan era, but are united in
their opposition to traditional Christian beliefs and practices.
JOSÉ ARGÜELLES AND TERENCE MCKENNA
We can thank José Argüelles for popularizing this New Age doomsday notion.2 In 1987, he published The Mayan Factor: Path Beyond Technology,
saying that the age would end in 2012. Argüelles claimed that the
"Harmonic Convergence" of August 16-17, 1987 would be the beginning of
humanity's 25-year transition into a new era, marked by increased global
consciousness and a shift in the Earth's energy balance. In his 1996
addendum to The Mayan Factor, Argüelles claimed that the Harmonic
Convergence had worked as intended, since 144,000 people had meditated
at dawn on the two critical days in August 1987: "The call was answered.
The sociopolitical makeup of human civilization began to change
immediately following Harmonic Convergence."3
In The Mayan Factor, Argüelles says that the Maya offer us a "more advanced science"4
than our own, since they were "galactic masters" who showed "with the
greatest dexterity and ease how our annual cycles correspond with the
galactic harmonic pattern."5 He says: "That Classic Maya was a
civilization unparalleled in its accomplishment and unique in the
self-termination of its achievement is owing completely to the mission
which it was its duty to fulfill. That mission, it seems, was to place
the Earth and its solar system in synchronization with a larger galactic
community. Once this purpose was achieved ... the Maya departed but
not all of them."6 Thus does Argüelles explain the sudden
disappearance of classical Maya civilization: they had come to earth
from the stars to synchronize the planet
with the galaxy, and soon after this was completed around 800 AD, they returned to the stars using interdimensional travel.7
While the Mayan star-people were on earth, their work was monitored by
"Mayan star-bases, perhaps in the Pleiades, perhaps in Arcturus."8 Argüelles says that when the current Mayan calendar cycle began in 3113 BC, Earth entered "the galactic synchronization beam."9
We will leave this beam in 2012, and will then enter into the "final
era of global regeneration" and "galactic synchronization."10
Writing in the 1980s, Argüelles
expected "the new and culminating planetary paradigm," "a resonant
unified field of planetary consciousness," to become "apparent by A. D.
1992."11 From 1987 through 2012, the "Mayan sages" who left
Earth almost 1,200 years ago are to return, and "the luminous wave-form
of Quetzalcoatl will re-enter the atmosphere."12 "The Mayan
return, Harmonic Convergence, is the re-impregnation of the planetary
field with the archetypal, harmonics of the planetary whole."13
As a result of these changes, "by the time we reach the moment for
galactic synchronization our way of life shall be in every regard a
modeling after the lifestyle of the Maya who preceded us in Central America."14
(Is that a threat, or a promise?) At the critical moment, "as if a
switch were being thrown, a great voltage will race through this finally
synchronized and integrated circuit called humanity;" the "Earth itself
will be illumined;" and we will experience the "unification of the
collective mind of humanity."15 (The New Age mind-meld makes its appearance here.)
Argüelles, a Ph. D. art historian,
has taught at Princeton University, the San Francisco Art Institute,
the Naropa Institute, and several state universities.16 He is
the founder of the Planet Art Network, a 90-country network which seeks
"the unification of artists planetwide for coordination and
synchronization of planetary art events."17 Argüelles says that The Mayan Factor
"is the beginning glimpse of a galactic knowing, a science from the
other side, a connection so vital and necessary for our survival and for
our evolution that it begs careful study."18 He describes
himself as "a leading spokesman for the principles of art as awakened
warriorship and the role of art as a dynamic agent of planetary
transformation."19 Since 1972, he has been a student of "Tibetan meditation master and artist, Chögyam Trungpa Rinpoche."20 The introduction to The Mayan Factor
is written by Brian Swimme, a New Age cosmologist who is now on the
faculty of the California Institute for Integral Studies. The book
itself uses concepts taken at will from the I Ching, Robert Anton
Wilson, the Hopi Indians, Hinduism, ancient Greek myth, ancient Egyptian
religion, the Aztecs, UFO mythology, James Lovelock's Gaia Hypothesis,
Arthurian myths, the hidden kingdom of Shambhala in Tibet, and anything
else that caught Argüelles' fancy.
Another New Age leader to credit for the 2012 fad is Terence McKenna.21
He had been an avid user of psychedelic drugs since the 1960s, and
promoted use of "entheogens" for spiritual enlightenment until he died
of brain cancer in 2000. McKenna opposed organized religion and
monotheism, while praising Gnosticism and Teilhard de Chardin. He
believed that the universe was designed to create newness, and predicted
that innovation would approach infinity on December 21, 2012; after
that time, there would be no more entropy (which he defined as
"habituation"). McKenna's contributions to the 2012 literature include
an introduction to John Major Jenkins's 1998 book Maya Cosmogenesis 2012, and his own 1992 work, The
Archaic Revival: Speculations on Psychedelic Mushrooms, the Amazon,
Virtual Reality, UFOs, Evolution, Shamanism, the Rebirth of the Goddess,
and the End of History. Argüelles says that McKenna "contributed
greatly" to his "understanding of the Mayan Factor, for he, too, by
working with the I Ching had been drawn to things Mayan."22
WHITLEY STRIEBER AND ADRIAN GILBERT
Whitley Strieber has recently written a thriller, 2012: The War for Souls,23
about an invasion of Earth in December 2012 by reptilian aliens from a
parallel universe. The invaders take human disguise and seek to rip the
souls out of human beings. The date of this attack is keyed to the Mayan
calendar and its apocalypse. At the start of the novel, Strieber offers
a quotation a denial of God and an affirmation of human power from
"The Master of the Key": "There is no supernatural. There is only the
natural world, and you have access to all of it. Souls are part of
nature."24 The "Master of the Key" is the name that Strieber
gives to a friendly, otherworldly entity that visited him in 1998 and
gave him spiritual instruction and warnings about the future of the
Earth; Strieber published The Key in 2001 about this close encounter. This same "Master" also inspired Strieber to co-author The Coming Global Superstorm
(a book about sudden, man-caused climate catastrophe) with New Age
radio personality Art Bell. Previously, Strieber had written popular
horror novels, as well as Communion, a bestselling (and supposedly nonfiction) account of his abduction by space aliens.
According to Adrian Gilbert (author of 2012: Mayan Year of Destiny), on the day after the Mayan cycle ends, "22 December 2012, the Sun will be aligned, at the winter solstice, with a star gate at the center of our galaxy," the first occurrence of this phenomenon in 25,800 years.25
He explains, "on 22 December, any person observing the Sun will also be
looking directly toward the core of the Milky Way: the place where
astronomers say there is a black hole with a mass some three million
times that of our Sun."26 Gilbert adds: "the purpose of the
long-count Mayan calendar was to point to a marker date: a time when the
Sun aligns with the southern star gate exactly at the winter solstice.
This date, so clearly defined by the calendar, has all the hallmarks of
an appointment with destiny. Whether that destiny is simply an earth in
upheaval or a brief time of chaos before the emergence of a new world
order is not clear. However, if we accept that the calendar was given to
us by intelligent spirits who visited the Earth from outer space, then
22 December AD 2012 could be when they plan to return. That makes it a
date with destiny that we should ring in our diaries."27
Furthermore, "this moment, when the Sun is located at the southern star
gate and Orion, with its northern star gate, is dominant in the night
sky, will, I believe, signify the termination of the tribulation
prophesied in the book of Revelation and the true beginning of a new
age. ... Let us be prepared then for major changes and accept that it is
indeed the end of time as we have known it."28 Gilbert
offers his readers some suggestions for disaster preparedness, but
leaves them with hope: "If we can but get through the prophesied period
of chaos (whatever its cause), we can expect a new Golden Age to emerge.
It is my fervent hope and belief that we will have awakened within us
faculties that presently lay dormant."29 On his web site,
Gilbert lists his interests, which cover the map: "Christian mysticism,
yoga, astronomy, astrology, physics, alchemy, sacred geometry,
Gurdjieff/Ouspensky, psychology, tarot, prophecy, Mayanology,
Egyptology, pyramids, Zoroastrianism, hermeticism, spiritualism,
kabbalah and the quest for the Holy Grail."30
DANIEL PINCHBECK AND LAWRENCE JOSEPH
Daniel Pinchbeck, author of 2012: The Return of Quetzalcoatl,
seeks refuge from present-day perils by finding hidden indigenous
wisdom from exotic cultures: "I proposed that our Western knowledge
system was severely limited because it denied the value of intuition,
visionary, and psychic experience. ... I suggested we might take
indigenous people seriously in their prophetic views of this current
era, since they preserved access to those dimensions of the psyche that
our society has systematically suppressed. ... the Classic Maya
developed an advanced civilization, with a system of knowledge based on a
study of astronomical cycles and exploration of nonordinary states of
awareness. Mayan monuments indicate that they denoted a rare eclipse of
the galactic center by the Winter Solstice sun on December 21, 2012, as
the transition between world ages. Even if you are not inclined to give
credence to ancient prophecies, it is clear that
humanity faces grave threats to its existence, and society must change or life on the planet may be at risk."31
He adds, "2012 may represent the completion of an initiation process
for the modern psyche. ... Completing the circle, we can now overcome
our alienation and materialism through conscious reintegration with a
holistic worldview, accepting the limits of human knowing and the many
dimensions of being that exist beyond the range of our physical senses. I
believe that the only way we can avoid or at least mitigate the likely
effects of imminent cataclysm is through a rapid evolution of collective
intelligence."32
Pinchbeck's Toward 2012: Perspectives on the Next Age
offer a collection of essays with perspectives that he says "could make
the old practices of our greed-driven corporate culture obsolete, and
begin to indicate a new path for humanity."33 His writers'
contributions are revelatory (but perhaps not in the way that Pinchbeck
intended). The proposed solutions include: shamanic practices; Stanislav
Grof's endorsement of "holotropic states" (which he has previously
studied with the aid of psychedelic drugs); another writer's call for
"Exorcising Christ from Christianity" an insight he reached after
years of using marijuana, ayahuasca, and other "entheogens"; a Jungian
essay that says, "the dark angel who wounds us is at the same time the
Luciferian agent who is the bringer of light"; a call to again attain
"galactic knowledge" by using "mind-expanding plants" as the Maya
supposedly did; taking psychedelics and practicing yoga (as the woman
says, "While some scoff at the notion of seeking enlightenment through
stretching and psychedelics, the reality is this stuff works. ... it's
experiential and tangible, and it taps me into something big and
juicy."); reviving Gnostic Christianity; and an avowal by a "tantric
bodyworker" that when she enters a "heightened sexual energy state," the
"Goddess steps fully into my body. I feel activated, alive, liberated,
blissed out, and powerful."34 In other words, we can save the world by indulging in sex, drugs, non-Christian meditative practices, and Gnosticism.
Lawrence Joseph, author of Apocalypse 2012,
summarizes almost every available path to global disaster to make the
case that the world is about to end, and that the Maya predicted it.35
His menu of imminent doomsday perils includes killer diseases produced
by rogue weapons designers, linear accelerator experiments that could
run away and produce a miniature black hole, a life-destroying accident
with nanotechnology, solar storms severe enough to fry the electronic
grid and to create massive storms and quakes on Earth, a magnetic pole
shift, asteroid strikes, super volcanoes, doomsday prophecies from Asian
and indigenous religions, and efforts among Christian, Jewish, and
Islamic radicals to set off Armageddon.36 Joseph claims that
he represents "no religious or political ideology nor have I, to the
best of my knowledge, fallen under the influence of any individual or
group with views relating to 2012."37 Nevertheless, he
accepts the Argüelles/New Age view that the "Mayan ancients held that
12/21/12 would begin a new age ... The date thus portends a most sacred,
propitious, and dangerous moment in our history, destined, they
believed, to bring forth both catastrophe and revelation."38
Joseph adds, "2012 is destined to be a year of unprecedented turmoil and
upheaval," due to "a disturbing confluence of scientific, religious,
and historical trends."39 He says that on December 21, 2012,
at 11:11 pm Universal Time [Greenwich Mean Time], the solar system will
eclipse the view from Earth of the center of the Milky Way, "disrupting
whatever energy typically streams to the Earth" from the center of our
home galaxy.40 This will "throw out of kilter vital mechanisms of our bodies and of the Earth."41 (To inject a note of realism here: the center of our galaxy is 26,000-28,000 light-years from our solar system.42
One wanders what real energy flow could be disrupted.) Meanwhile, all
those who have ever lived on the Earth will have been reincarnated by
2012, in order to "fulfill the sacred mission of that year."43
Joseph covers his bases when suggesting how to prepare for Doomsday
2012. He urges that we "beseech the Almighty's protection" and also that
"we must appease Mother Earth, cravenly and immediately."44
Joseph ends his book with an incongruous call to pride of heart: "the
mere act of preparing for the coming tumult will save us, perhaps
physically, and certainly spiritually. Come what may, we will, in our
hearts, be proud." 45 By coincidence, his Amazon.com blog in
late April led with this statement attributed to a NASA scientist:
"Barack Obama has only four years to save the world."46
Not all is peaceful among the 2012
soothsayers. Joseph's shamanic Mayan contacts are Carlos and Gerardo,
two brothers who combine Tibetan and Central American religious
practices,
and who refresh themselves with
papaya soy shakes at a Guatemala City vegetarian restaurant owned by
Sonny Bono's brother. They dismiss archaeologists' criticism of
classical Mayan civilization as cultural imperialism.47 Nevertheless, they loathe Argüelles and his book, The Mayan Factor.
Carlos said, "You want to accomplish something with your book? Stop
Argüelles! He has followers all over the world. Half a million in
Australia! The book that made him famous ... he wrote it without ever
traveling to the Mayan world, without ever talking to the Mayan people."
48 Gerardo said, "we finally met with him several years ago
and he promised to stop saying that he was talking about the Mayans. ...
But then no one paid any attention to him, so he's back to claiming
that his work is Mayan. Either way the damage is done." 49
Sony's Doomsday Film and a Spurious "Institute for Human Continuity"
While the New Age "Mayans"
squabble among themselves, commercial doomsayers are hopping onto the
2012 bandwagon. Roland Emmerich, maker of Independence Day and other disaster movies, will release 2012
to the movie theaters in November, under sponsorship of Sony. His film
tells of a planetary cataclysm that (as predicted by the Mayans) occurs
in 2012; he then shows how scattered remnants of humanity struggle for
survival in the aftermath.50 The tag line for the movie
advertisement plays on popular fears of social cataclysm and
Establishment deceit: "How would the governments of our planet prepare
six billion people for the end of the world? ... They wouldn't. ...
Find out the truth."51 To support the film, Sony has launched a viral marketing effort,52 centered on the illusory "Institute for Human Continuity."53
Visitors to that site are given the opportunity to register for a
lottery to be amongst the few taken to safety in time to survive the
2012 apocalypse, can see the "history" of this Institute, and can see
doom-related news stories and predictions (related to super volcanoes,
magnetic field disruption, galactic alignments, and the like). As of
late April, 6.9 million people had supposedly signed up for the lottery.
As a marketing effort, the "Institute" is clever and enticing; it shows
what purveyors of propaganda and disinformation can do now.
Other media giants have joined in
the effort to market Doomsday. The History Channel, a joint venture of
Hearst, Disney-ABC, and NBC,54 has been aggressively
marketing shows about the imminent end of the world; for them, any
theory will do, as long as it predicts apocalypse now. In late April,
the History Channel site listed "Life After People," a fantasy about
ecological recovery after the sudden extinction of mankind, as its most
watched video.55 They offered "The Apocalypse and Doomsday
DVD Collection," including "Apocalypse: The Puzzle of Revelation"
(featuring Nostradamus, of course), "Bible Code II: Apocalypse and
Beyond," and "Doomsday 2012: The End of Days," featuring the New Age
view of the Mayan calendar; in a special package deal, viewers can buy
these three shows along with "Life After People."56 All told,
the History Channel site listed seven 2012-specific films for sale, and
offered 97 movies related to "Apocalypse." It's the ultimate in
consumerism: making the end of the world a saleable product.
Flawed Glory: the Rise of Classic Mayan Civilization
When New Age enthusiasts propose
classic Mayan civilization as an exemplar of holistic thinking,
awareness of cycles, attunement with nature, and enlightenment, they are
offering us a poor example indeed.
Mayan civilization reached its peak between 250 and 800 AD.57
This is usually known among archaeologists as the Classic Era, a period
that follows the gradual emergence of Maya civilization (the Preclassic
Era, currently placed between 2000 BC and 200 AD). Classic Era Mayan
accomplishments included an astronomical calendar that could be used
accurately over long periods of time, advanced mathematics,
hieroglyphics, and intricate, massive public buildings that have
survived centuries of disuse and abandonment in a hostile tropical
climate. Some of these achievements in particular, the calendar and
the use of zero in mathematics may have been inherited from the Olmec,
a people that is said to have inhabited south-central Mexico from 1400
BC to 400 BC.
Historian Charles Gallenkamp
describes the philosophy underlying the Mayan calendar and debunks the
idea that a cyclical view of time is "liberating" compared to the
Western, linear view of history: "No other people in history were so
obsessed with the passing of time, and they labored tirelessly to
understand its mysteries and control its awesome influences. Ultimately
these endeavors led them to evolve a calendrical lore extending millions
of years into the past and encompassing a profoundly complex
philosophy. To the Maya, time was never a purely abstract means of
arranging events into an orderly sequence. It was envisioned as a
supernatural phenomenon involving omnipotent forces of creation and
destruction, with all of its aspects directly influenced by gods who
were believed to be either benevolent or evil. ... Moreover, the Maya
viewed time as cyclical rather than linear, and events associated with
specific calendrical cycles in the past were considered likely to repeat
themselves when these cycles recurred a belief that fostered a strong
emphasis on divination and astrology. It was a curious concept of time,
and one that explains in part the power of the ruling elite and
priesthood over the populace, who must surely have considered survival
impossible without learned mediators to interpret the gods' irascible
tendencies."58 The Mayan time horizon was vast; some Mayan calendar inscriptions refer to times 90 million to 400 million years ago.59
The Mayan calendar is far more
accurate than the Julian calendar that was dominant in Europe from the
time of Caesar until 1582, and it is slightly more accurate than the
Gregorian calendar, which has been used since 1582.60 Under the Mayan computation, the earth orbits the sun every 365.2420 days 0.0002 days less
than the 365.2422 figure computed by modern astronomers. But the
Gregorian calendar computes the length of the solar year as 365.2425
days 0.0003 days greater than the astronomers' current figure. And the Julian calendar uses a solar year length of 365.25 days, so that its com
putation of the length of time that it takes the earth to orbit the sun is too long
by 0.0078 days. (These differences may seem small, but over the
centuries, they add up. As of 2009, the Julian "January 1" is equivalent
to January 14 on the Gregorian calendar a 13-day gap).
The current era in the Mayan calendar runs from 3114 BC to the present, using the Long Count system.61
However, it is not known to anyone in modern times what significance
the ancient Mayans gave to their "year zero" in 3114 BC. The earliest
Long Count date found anywhere is 36 BC on a monument outside the Mayan
region, and 197 AD for a monument within the Mayan area. The last known
current Long Count date on a Mayan monument was in 909 AD, coincident
with the collapse of classic Mayan civilization. The classical Mayan
calendar has been out of use for more than 1,000 years and its first
known use was three millennia after its "year zero."
Ancient Mayan cities were dominated by pyramids dedicated to the worship of the Mayan gods.62
These ziggurats were built on a precise orientation, so that the tops
of temples, or views from one temple to another, or shadows cast on the
body of the temple would be aligned with movements of celestial bodies.
For example, at Chichen Itza, there is a pyramid dedicated to the
feathered-serpent god Kukulcan; on the days of the spring and fall
equinox, light and shadow create the illusion of a giant serpent
undulating on the temple's northern staircase.
For most of its existence, the
Mayan civilization is thought to have been divided among a multiplicity
of city-states ruled by dynastic monarchies.63 On average, each city-state covered about 2,000 square kilometers the equivalent of
a zone about 27-28 miles square.
These states were usually at war with each other, and the wars became
frequent and intense as the civilization moved toward its collapse.
Mayan rulers were from the archaeological evidence treated as gods.
Mayan religion exalted the local monarchs; most surviving art deals with
religious and dynastic themes; and Mayan cities focused on the local
temples.
Mass mobilization of labor was
essential to the expansion of these cities and the irrigated farms that
supported them. As archaeologist Saunders reports, "between 200BC and AD
100, inhabitants of the Maya city of Edzna built a 12 km long canal,
associated with seven smaller canals and several reservoirs. Altogether
it may have taken 1.7 million work-days to create."64 It
takes little imagination to guess what the lot of these workers was,
given the despotic and class-ridden nature of Mayan society.
Ecological historian Jared Diamond
says, "All preserved ancient Maya writing, constituting a total of
about 15,000 inscriptions, is on stone and pottery and deals only with
kings, nobles, and their conquests. There is not a single mention of
commoners."65 The same is true for Mayan art.66
Historian Charles Gallenkamp says, "Everywhere the nature of Maya
society displayed a similar uniformity; a rigid class structure
dominated by powerful priests and nobles in whom all authority resided.
Leading the way before masses of illiterate peasants, these elite groups
established the tenets around which the daily existence of the people
revolved. Under their direction, life for the commoners was an endless
round dedicated to cultivating the soil, public service necessary to
construct, maintain, and enlarge the cities, and adoration of the gods
through strict observance of rituals, offerings, and sacrifices."67 He adds, "each major city was governed by a halach uinic
in whom supreme political authority rested ... So esteemed was his
position that a cloth was always held up before his face to prevent
anyone from speaking to him directly."68 This despot was
assisted by noblemen. "Abundant confirmation of their privileged status
is seen in the aloof manner in which they are portrayed in sculpture and
paintings, and the extreme disparity between the splendid costumes,
jewelry, elaborate tombs, and other symbols of personal wealth displayed
by the ruling hierarchy as compared with the meager possessions of the
peasants. Furthermore, all knowledge of astronomy, mathematics,
hieroglyphic writing, and the esoteric aspects of ritualism apparently
remained entirely in the hands of the upper classes, leaving the vast
majority of the peasants illiterate."69 At the bottom of the social structure were slaves; the children of slaves inherited their parents' servitude.70 Many noblemen used slaves as concubines.71
Maya skeletons buried in the Late Classic period, just before the
collapse of their ancient civilization, show that "peasants were smaller
and less healthy than the aristocracy, suggesting that the latter had
requisitioned more than its share of dwindling food supplies."72
Adrian Gilbert, a New Age
supporter of Mayan apocalypse theory, puts a positive spin on the
deprivation of the masses: "What we also know about the Maya is that
they were nowhere near as materialistic as we are. All that most people
owned was the clothes they stood up in and perhaps a few household
utensils, weapons, or tools."73
Deformation of the body was part
of Mayan culture. A history of the Maya says, "According to Maya ideas
of beauty, it was highly desirable to be cross-eyed; thus a nodule of
resin or a small bead was attached to a child's hair which hung between
the eyes and conditioned the pupils to focus inward. Shortly after birth
an infant's head was tightly bound to wooden boards in order to flatten
the forehead, as this too was considered a mark of attractiveness,
especially among the upper classes. Older children had their earlobes,
septums, lips, and one nostril pierced so they could wear a variety of
ornaments."74 Among the elite and the peasantry, it was
common to apply tattoos, to take on decorative body scars, and to file
teeth to points.75
In some ways, the Mayan
civilization was advanced; in others, it never left the Stone Age.
Archaeologist J. Eric Thompson wondered in 1954: "What mental quirks ...
led the Maya intelligentsia to chart the heavens, yet fail to grasp the
principle of the wheel; to visualize eternity, as no other
semi-civilized people has ever done, yet ignore the short step from
corbelled to true arch;76 to count in millions, yet never to learn to weigh a sack of corn?"77 The potter's wheel, which was used in the Old World 4,000 years ago, never appeared in Mayan culture.78
Jared Diamond notes that "the Maya had no animal-powered transport or
plows. All overland transport for the Maya went on the backs of human
porters."79 He adds that Mayan society lacked "metal tools,
pulleys and other machines, wheels (except locally as toys), boats with
sails, and domestic animals large enough to carry loads or pull a plow.
All of those great Maya temples were constructed by stone and wooden
tools and by human muscle power alone."80 This "glorious" civilization was, seemingly, built on the unaided sweat of its laborers.
Downfall and Depopulation
At the peak of ancient Mayan civilization, around 800 AD, ornate and populous cities covered the Yucatan and adjacent lands.81
Within two centuries, the glory had departed; the cities were abandoned
to jungle, squatters, and looters. Saunders describes a "population
collapse in the central Petén highlands" [the northern part of
present-day Guatemala], and notes that by 900 AD, "the millions who had
lived there a century earlier now abandoned their homes."82
This collapse has been ascribed to a variety of causes: overpopulation,
severe droughts, deforestation and erosion, leading to agricultural
failure and malnutrition, plagues, overexploitation by the nobility
(leading to peasant revolts), recurrent wars among the Mayans, and
aggression by outside enemies. By whatever means the collapse occurred,
it was a true "Greater Depression." After 800 AD and centuries before
the Spanish Conquest the Mayan population fell by 80-99%. (For
example, the Mayan population in the Central Petén highlands may have
been 3 million to 14 million around 800 AD; 30,000 were left when the
Spanish army led by Cortés invaded in 1524-1535, and 3,000 remained by
1714.) Since the early 1700s, the Maya have partly recovered; estimates
of the number of Indians of Maya descent now living in their ancestral
territories range from 2 million to 6 million.
Gallenkamp summarizes the chain of
disasters that befell the Mayan lands during the century before the
Spanish conquest: "Everywhere militarism supplanted the creative
endeavors of past centuries, and there was a marked disintegration in
art, architecture, and intellectual pursuits. Uprisings, intrigue, and
political assassinations had beset nearly all of the Maya area, touching
off smoldering enmities that the Spaniards quickly exploited to their
own advantage. Like acts of punishment from the gods, a series of
natural catastrophes overtook the Maya in the midst of these
tribulations. Native chronicles record a severe hurricane that laid
waste to vast portions of Yucatán sometime around 1464. Sixteen years
later a devastating pestilence swept through the area," and a five-year
plague of locusts left famine in its wake.83
Despite centuries of adversity, the Mayans have proven difficult to conquer and to subdue.84
Their first contact with Europeans was in 1502, when Columbus captured a
Mayan trading canoe during his last voyage to the Americas. Much of
their territory was taken by the Spaniards between 1523 and 1545, but
the Itzá people [who lived in what is now northern Guatemala] held out,
keeping their old religion, until a Spanish army defeated them in 1697.
Saunders says, "It was here that over two thousand years of independent
pre-Columbian Maya civilization came to an end."85
Nevertheless, "in the Yucatan, during the years and centuries following
their pacification, Maya slaves escaped their masters and took refuge in
the countryside. Uprisings were inspired by shaman-priests who claimed
to have received divine revelations from the gods, some of which were
written down in hybrid Maya-Spanish documents known as The Books of
Chilam Balam. Throughout the colonial period, the Yucatan Maya resisted
their Spanish masters, making idols of their gods to be distributed
throughout the region, creating underground religious movements, talking
of prophecies of the end of Spanish rule, and sometimes killing
Spaniards and their supporters."86
Mayan resistance to assimilation
continued after the region became independent of Spain. In 1848, the
Mayans of Southern Mexico revolted against their European-stock
landlords. This poverty-driven insurgency took on religious and tribal
overtones in 1852, when a wooden "Speaking Cross" made its appearance;
this totem (aided by ventriloquists) began directing the Indians to
fight for racial unity and spiritual redemption. Sporadic fighting the
"Caste War" continued in Mayan lands until 1933, 85 years after the
insurgency began.
Mayan Religion: Human Sacrifice, Self-Mutilation, and Psychedelic Drugs
As with the Aztecs and the Incas, human sacrifice and bloodletting were integral to traditional Mayan religion.87
At the Temple of the Warrior in Chichen Itza, there is an altar that
had been used for human sacrifice: the extraction of still-beating
hearts from victims. Nearby is a stone idol holding a plate across its
belly; this plate was the receptacle for the hearts of those who had
been sacrificed. Such sites abound in the Mayan ancestral lands. After
the victim's heart had been cut out and the idols' faces were anointed
with its blood, "the corpse was thrown down the temple steps to a
waiting priest who flayed it and danced in the skin, after which the
onlookers ate the rest of the body, reserving the hands and feet for the
officiating priests."88
A history of ritual sacrifice says
that human sacrifice "appeared among the Toltecs, Zapotecs, Tarascans,
Mayas, and other tribes and the Mayas were, if anything, even more
ferocious in the practice than the Aztecs. Their art depicted scenes of
preliminary mutilation, disembowelling, scalping, slow bleeding and
other tortures before the actual sacrifice was made. Some sacrifices had
their nails torn out, as illustrated in the murals excavated at
Bonampak in the present day Mexican state of Chiapas, where figures are
shown with blood spurting from the ends of their fingers. In the Yucatan
peninsula on the south east coast of Mexico, the Ah Kin, whose name
meant 'he of the Sun' presided over human sacrifices. The actual
performance of the sacrifice was the task of the Nacom, who was aided by
four old men known as Chacs. They held down the victim's limbs as the
Nacom opened the chest and retrieved the heart.
The sacrifices were usually
prisoners, slaves, or illegitimate children and orphans who were
purchased specifically for this purpose. Animals, birds and insects were
also sacrificed, and there was in addition, a bloodless practice in
which flowers, rubber, or jade were offered. Even so, the fury of blood
sacrifice was never far away, for like the Aztecs, the Maya practiced
self-mutilation during rituals, using needles or the spines of the
stingray to pierce their ears, lips, tongues, cheeks, or genitals to
draw blood. The blood was afterwards spread over the idols of the gods.
To preserve water, the most precious commodity in the Yucatan,
sacrificial victims were thrown into a cenote, a deep natural
well at Chichen Itza. The purpose was to produce rain to feed the cenote
and, as additional inducements, copper, gold, and jade were also
sacrificed. If the human sacrifice managed to survive the experience, it
was believed that he had communed with the gods and brought back a
divine message concerning the fate of the year's crops."89 As
late as 1868, clandestine human sacrifices continued among the Maya
either by removal of the victim's heart or (in an odd compliment to the
ruling religion) by crucifixion.90
Archaeologist Nicholas Saunders
adds: "for the Classic Maya, however, nothing was as potent as human
blood in binding humans to the supernatural realm."91 He adds
that during the Classic Era of Mayan civilization, "artistic and
hieroglyphic evidence suggest that Maya raiding and warfare were
undertaken primarily to capture high-ranking warriors, preferably of
royal blood, and ideally (if rarely), the enemy ruler himself. These
individuals would then be sacrificed, their blood offered to the gods in
acts of worship made possible by the valour and strategic competence of
the victor. ... One interpretation of this kind of warfare is that, for
the Maya, blood was the mortar that cemented the universe together,
keeping its innumerable parts from falling away into cosmic, political,
and social chaos. The gods desired blood, and it was the duty of Maya
dynasties to supply it in a number of highly ritualised ways. ... As a
sacred liquid, the blood of high-ranking individuals was spilt on
special occasions to dedicate a new temple-pyramid, to designate a new
heir, and to inaugurate a new king. The Classic Maya imagination, or at
least that of their constantly bickering and competing royal families,
knew no bounds when it came to inventing new ways of humiliating,
torturing and finally dispatching their victims."92 These
means of torture as recorded on Mayan monuments included "yanking
fingers out of sockets, pulling out teeth, cutting off the lower jaw,
trimming off the lips and fingertips, pulling out the fingernails, and
driving a pin through the lips."93
To complete the picture of a
religion built on soul-corrupting practices, the Mayans used psychedelic
substances to gain access to their gods. As Saunders reports, "Access
to the supernatural was restricted to the Maya elite in rituals that
stressed the multi-sensual experience of the world. Smoking cigars
rolled from powerfully narcotic wild tobacco was one way of accessing
the numinous, and is shown in Classic Maya art. Another was the ritual
ingestion of hallucinogenic plants and intoxicating drinks. These
included balche, an alcoholic beverage made from honey and tree bark, various kinds of hallucinogenic mushrooms such as the one called xibalaj okox or 'underworld mushroom', and perhaps also secretions of the poisonous Bufo marinus
toad. The use of enemas to insert powerful narcotic substances into the
body and thereby induce trance is found across Mesoamerica and South
America. The Classic Maya seem to have shared this practice ... This
visionary aspect of Maya religion is embodied in later Maya times in the
figure of the shaman-priest known as Chilam, who interpreted the words
of the spirits and presented them as prophecies to his colleagues and
rulers."94
These degrading religious
practices were as might be expected part of a religious tradition
that gave its adherents darkness and fear rather than light and hope.
Gallenkamp says, "All misfortune and illness was viewed by the Maya as
resulting from evil spirits or disfavor of the gods. Even today,
witchcraft and dangerous omens are greatly feared ... Death was greatly
feared by the Maya, despite their belief that worthy individuals those
obedient to religious mandates and therefore favored by the gods
would eventually reside in an eternal paradise located among the
thirteen heavens. Suicide, especially by hanging
oneself, was looked upon as the
greatest measure of personal sacrifice, an act ensuring the unqualified
pleasures of immortality. Women who died in childbirth, priests,
warriors killed in battle, and sacrificial victims could look forward to
equally propitious rewards. ... Entrapped in uncertainty and
superstition, the Maya constantly sought religious sanction through
rituals, the construction of lofty temples, and the guidance of rulers
and priests whose esoteric knowledge gave them insight into mystical
realms. To achieve this assurance, no sacrifice of time and effort was
too costly."95
Given the despotism, exploitation,
cruelty, and spiritual darkness that were part of traditional Maya
civilization, it is disconcerting to find that Robert Muller (a
long-time globalist bien pensant, an early proponent of the
United Religions Initiative, and a prominent UN official from the 1940s
to the 1980s), repeatedly held up the Aztec, Mayan, and Inka
civilizations as exemplars for ancient wisdom and future progress.96
For example, in one of his "4000 ideas for a better world," which has
been published on the Net and in book form, he proposed "the creation of
a World Indigenous University, possibly located on the sacred
indigenous grounds of the University for Peace. Such a University would
study world-wide the linguistics of all indigenous people, their views
and relations with the Earth, their spirituality and such remarkable
cosmologies as the Maya, Aztec and Inka ones which were represented at
the conference. The western world is in dire need of an appropriate
cosmology and could be inspired by them." Muller later said that this
"Indigenous University" should have "a cosmological and philosophical
life science Department where the remarkable cosmologies of the Mayas,
Aztecs, Inkas and others would be studied, again for the benefit of the
western world which does not have a holistic cosmology and philosophy of
life and death at this moment, but has a scientific one a global
spiritual Department to study the indigenous spiritualities and rituals
derived from their intimate relation with nature and Creation." A year
afterward, Muller listed these world views among the "great ancient
cosmologies" whose wisdom should guide us now. If Muller thinks that the
Maya, the Aztecs, and the Inka offer a good example, it is a fair
warning that we may face some gruesome surprises if Muller's desired New
World Order comes to pass.
Three Reasons to Reject New Age/"Mayan" prophecies
First: the New Age interpreters of Mayan tradition are not reliable spiritual guides.
A cursory overview of the lives and beliefs of José Argüelles, Terence
McKenna, Whitley Strieber, Daniel Pinchbeck, and other prophets of
"Apocalypse: 2012" show them to be "waterless clouds, carried along by
winds; fruitless trees in late autumn, twice dead, uprooted; wild waves
of the sea, casting up the foam of their own shame; wandering stars ..."
(Jude 12-13). They are apostles and prophets of the New Age movement,
not of Christ. The beliefs and deeds that they propose to their
followers would lead these adherents far away from the Light of Christ.
Second: There is no reason to believe that Argüelles et al. are accurate in their understanding of Mayan civilization and tradition.
* Documentary information about
classical Mayan civilization is limited in scope. All but four ancient
Mayan books (made of bark paper covered with plaster) were destroyed by
Bishop Diego de Landa between 1549 and 1578, in an effort to expunge the
records of Mayan paganism.97 The greatest of these book-burnings occurred at an auto-da-fé led by the Bishop in 1562. The four surviving
books deal with astronomy and the calendar. Bishop de Landa also wrote a detailed account of Mayan society as he found it, the Relación de las Cosas de Yucatán.
This book, written in the 1560s and rediscovered 300 years later,
provides much of the surviving information on pre-Columbian Mayan
civilization and customs. (Yet here, I would hold that some skepticism
is in order: the bishop's work might be akin to a history of American
society that a Soviet scholar might have written for the Party after a
Communist conquest of the US.) As Gallenkamp says, "Not one facet of
Maya civilization is fully understood."98 Under these
conditions, detailed speculation about cosmic Mayan wisdom says far more
about the beliefs and desires of the modern-day commentator than it
does about the real Mayans of 1,000 years ago.
* The New Age and esoteric commentators cannot agree among themselves precisely on the year when the Mayan calendar cycle begins, and on the day when it ends even though they say that this calendar is extremely
accurate. For José Argüelles, the beginning date is "between August 6
and August 13, 3113 BC," and the end will be on December 21, 2012.99 For Graham Hancock, the cycle begins on August 13, 3114 BC, and ends on December 23, 2012.100 For Adrian Gilbert, the beginning is August 12, 3114 BC, and the end is December 21, 2012.101 For Lawrence Joseph, the beginning was on August 13, 3114 BC, and the end will be on December 21, 2012.102
Esoteric theorist Robert Bolton, who attempts to correlate the Mayan
calendar with dates for the beginning and the end of the Hindu Kali-Yuga
(iron age), places the beginning of the Maya cycle at 3113 BC, and ends
the Maya cycle in 2012 or, perhaps, in 2087, depending on the
computations used.103
* The Wikipedia biography of José
Argüelles makes a brief, devastating case against his apocalyptic
claims, saying that "his works remain completely unsupported by any
professional Mayanist scholar" and that his treatment of the Maya
"merely co-opts an ancient tradition by recasting it in New Age terms,
unknown, unused and undocumented among the Maya."104 No
archaeologists have found evidence that the classical Mayans believed
that the world would end when the current Long Count cycle of the
calendar ends.105 Indeed, a royal inscription (made in 603
AD, on the Tablet of Inscriptions at Palenque, a Mayan city) shows that
the king expected that on (the Mayan equivalent of) October 21, 4773,
there would be a celebration of the 80th calendar cycle from his accession. King Pacal, at least, expected the world to continue long past 2012.106
* Argüelles' writing sets a new
standard for incoherence. Try to make sense of the following samples of
his work: "The essense [sic] of information, then, is not its content
but its resonance. This is why feeling or sensing things is so
important. To sense the resonance of incoming information co-creates a
resonant field."107 "The Mayan Matrix, the Tzolkin or
Harmonic Module, bearing the code of the galactic harmonic, informs all
systems with a common regulatory resonance called the light body."108
"In this total planetary endeavor, humans are the sensitive atmospheric
instruments galactically utilized in a process whose objective is the
transformation of the 'material field' of the planet. The end of this
transformation is to raise the overall planetary field to a higher, more
harmonic level of resonant frequency. In this way, the planet light
body, the consciously articulated etheric sheath of Earth, is
constructed."109 "To talk about the interface of the
infrastructure of DNA with the vibratory accommodations of the Earth is
to evoke the purified spiritual intentions of a synchronized collective
of human beings who understand that their responsibility to the planet
is taking precedence over all other allegiances and concerns at this
particular time."110 Even Brian Swimme, the New Age cosmologist who wrote the foreword for The Mayan Factor,
said, "his work has both the extravagance and muddiness of every fresh
vision of reality, and this alone makes reading his book a challenge."111 In C. S. Lewis' prophetic novel That Hideous Strength,
there is a simpler explanation of nonsense such as Argüelles': "They
that have despised the word of God, from them shall the word of man also
be taken away."112
Third: Mayan civilization and its spiritual traditions are not sources of beneficial spiritual understanding and wisdom
even if, by chance, the New Age promoters of "Apocalypse:2012" were
accurately interpreting and transmitting Mayan tradition. Mayan religion
relied upon human sacrifice and self-mutilating bloodletting, aided by
drug-induced trance states. As such, it was a particularly degraded form
of paganism, far closer spiritually to the cult of Moloch than to the
Greco-Roman classical religions that prepared the Mediterranean pagans
to receive the Gospel from early Christian missionaries. Mayan classical
civilization, with its despotic, luxury-loving, egotistical ruling
class, inequality between rulers and ruled, and cities dominated by
temples of the state cult, seems to be an ancient anticipation of
anything but an Athens of the Americas.
In short: if God were to break His
2,000-year precedent and tell mankind the date of the end of the
current age, it seems most unlikely that this revelation would have been
granted to Mayan shamans or to their New Age interpreters.
A Christian Perspective on the End of the Age
Given these arguments against
"Apocalypse 2012" hysteria and faddism, what can an orthodox Christian
reasonably believe and say about the end of the current age?
* Rejecting the New Age vision of
"Apocalypse 2012" does not require Christians to assume that the current
age will continue indefinitely. We do not have to be mindless optimists
in order to reject the Doomsday message of Argüelles and his spiritual
kin.
* The New Age people are right about one thing: the current age will
end, at a time and in a manner that will catch most people by surprise.
After a short period of great distress on Earth, marked by wars,
tyranny, apostasy in the churches, persecution of the faithful, and
natural disasters, Christ will return in glory to judge the living and
the dead, and to establish his Kingdom. Warnings from Christ and the
Apostles, recorded in Matthew 24-25, Mark 13, Luke 21, and elsewhere in
the New Testament, give believers sufficient notice of what is to come.
* Although mankind must pass
through great tribulation before the Return of Christ, the Scriptures
provide abundant evidence that there will be people alive on
Earth when Christ returns. The relevant verses are: Matthew 24:13;
Matthew 24:39-41; Matthew 28:20; Mark 13:13; Luke 18:8; Luke 21:17-19;
Luke 21:36; 1 Corinthians 15:51; and 1 Thessalonians 4:15; 1
Thessalonians 4:17. If mankind were destined to become extinct before
the Return of Christ, none of these verses would make sense. In other
words, there will not be an "extinction-level event" before the
Return of Christ, even though few people will have kept the Faith. What
the Scriptures state, the Nicene Creed confirms: Christ "shall come
again with glory to judge the living and the dead."
* It is not for us to publicize a
date for the Return of Christ, or to attempt to force His hand by
setting up our own Armageddon. All that we are to do and it is quite
sufficient is to pray the Lord's Prayer, "Thy Kingdom come; thy will
be done, on earth as it is in Heaven," and to live in accordance to
God's will. Christ told us how to live in this way, and His teachings do
not change, however near or far we are from the end of the age. As He
said, "Heaven and earth will pass away, but My words will not pass
away." (Matthew 24:35)
Lee Penn, a convert out of
atheistic Marxism, attended Harvard university, was inducted into Phi
Beta Kappa in 1974 and graduated cum laude 1976. Lee is one of SCP's
premier allies and associate writers.
Sources
1 Information in this paragraph is from: Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, p. 161; Adrian Gilbert, 2012: Mayan Year of Destiny, A. R. E. Press, 2008, pp. xi, 75.
2 Information in this paragraph is from: José Argüelles, The Mayan Factor: Path Beyond Technology, Bear and Co., 1987 and 1996; Charles Upton, The System of Antichrist: Truth & Falsehood in Postmodernism and the New Age, Sophia Perennis, 2001, pp. 13, 128.
3 José Argüelles, The Mayan Factor: Path Beyond Technology, Bear and Co., 1987 and 1996, p. 218.
4 Ibid., p. 9.
5 Ibid., p. 73.
6 Ibid., p 50.
7 Ibid., pp. 20, 36, 167.
8 Ibid., p. 77.
9 Ibid., p. 111.
10 Ibid., p. 118.
11 Ibid., p. 135.
12 Ibid., p. 169.
13 Ibid., p. 170.
14 Ibid., p. 173.
15 Ibid., p. 194.
16 Information in this paragraph is from: José Argüelles, The Mayan Factor: Path Beyond Technology,
Bear and Co., 1987 and 1996, pp. 9-13, 16-18, 29, 33, 39, 88, 110, 171,
212, 224; Center for the Story of the Universe, "Press Kit: Biography
of Dr. Brian Swimme," http://www.brianswimme.org/media/press_kits.asp, viewed 04/18/09; Wikipedia, "José Argüelles," http://en.wikipedia.org/wiki/Jose_Arguelles, viewed 04/18/09.
17 Argüelles, The Mayan Factor, p. 224.
18 Ibid., p. 224.
19 Ibid., p. 212.
20 Ibid., p. 212.
21 Information in this paragraph is from: Wikipedia, "Terence McKenna," http://en.wikipedia.org/wiki/Terence_mckenna, viewed 04/18/09; Amazon.com listings for The Archaic Revival and Maya Cosmogenesis 2012 (viewed 04/18/09).
22 José Argüelles, The Mayan Factor: Path Beyond Technology, Bear and Co., 1987 and 1996, p. 41.
23 Information in this paragraph is from: Whitley Strieber, 2012: The War for Souls, Tom Doherty Associates, 2007; Wikipedia, "Whitley Strieber," http://en.wikipedia.org/wiki/Whitley_Streiber, viewed 04/17/09.
24 Strieber, 2012: The War for Souls, p. 7.
25 Adrian Gilbert, 2012: Mayan Year of Destiny, A. R. E. Press, 2008, p. xi.
26 Ibid., p. 231.
27 Ibid., pp. 255-256.
28 Ibid., pp. 282, 283.
29 Ibid., p. 287.
30 The Adrian Gilbert Website, biographic statement on the home page, http://www.adriangilbert.co.uk/, viewed 04/24/09.
31 Daniel Pinchbeck, "Introduction;" in Daniel Pinchbeck and Ken Jordan, eds., Toward 2012: Perspectives on the Next Age, Jeremy Tarcher/Penguin, 2008, pp. ix, x.
32 Ibid., p. xiii.
33 Ibid., p. xiii.
34 Daniel Pinchbeck and Ken Jordan, eds., Toward 2012: Perspectives on the Next Age,
Jeremy Tarcher/Penguin, 2008, pp. 3-6, 15-18, 21-32, 39, 57-58,
62-63,69-70, 110-113, 114-129, 211-213. Essays alluded to include:
Daniel Pinchbeck, "Meeting the Spirits"; Stanislav Grof's "A New
Understanding of the Psyche"; Adam Elenbaas, "Exorcising Christ from
Christianity"; Paul Levy, "The Wounded Healer"; John Major Jenkins,
"Mayan Shamanism and 2012: A Psychedelic Cosmology"; Padmani, "Insects,
Yoga, and Ayahuasca"; Jonathan Phillips, "Gnosis: The Not-So-Secret
History of Jesus"; and Wahkeena Sitka Tidepool Ripple, "Transforming
Repression of the Divine Feminine."
35 Lawrence E. Joseph, Apocalypse 2012: An Investigation Into Civilization's End, Broadway Books, 2008.
36 Ibid., pp 3-11, 16-17, 100-107, 188-198, 203-212.
37 Ibid., p. 13.
38 Ibid., p. 13.
39 Ibid., p. 15.
40 Ibid., pp. 32-33.
41 Ibid., p. 33.
42 "The Milky Way Galaxy," http://seds.org/messier/more/mw, viewed 04/22/09.
43 Joseph, Apocalypse, pp. 35-36.
44 Ibid., pp. 224-225.
45 Ibid., p. 237.
46 Lawrence E. Joseph's Amazon blog, "President 'has four years to save Earth'," January 20, 2009, http://www.amazon.com/gp/blog/A1D6IFDVXN21TF/ref=cm_blog_dp_artist_blog, viewed 04/25/09.
47 Joseph, Apocalypse, pp. 34-40.
48 Ibid., p. 201.
49 Ibid., p. 201.
50 Wikipedia, "2012 (film)," http://en.wikipedia.org/wiki/2012_(film), viewed 04/25/09.
51 Link to 2012 movie trailer at http://www.slashfilm.com/2008/11/12/teaser-trailer-roland-emmerichs-2012/, viewed 04/25/09.
52 Alex Billington, "2012's Institute for Human Continuity Website Launched," February 13, 2009, http://www.firstshowing.net/2009/02/13/2012s-institute-for-human-continuity-site-launched/, viewed 04/25/09.
53 Institute for Human Continuity, home page, http://www.instituteforhumancontinuity.org/, viewed 04/25/09.
54 Wikipedia, "History (TV Channel)," http://en.wikipedia.org/wiki/History_channel, viewed 04/26/09.
55 The History Channel, "Most Watched" listing from their home page, http://www.history.com/, viewed 04/26/09.
56 The History Channel, "Life After People / The Apocalypse and Doomsday DVD Collection," http://shop.history.com/detail.php?p=73804&ecid=PRF-2100314&pa=PRF-2100314, viewed 04/26/09.
57 Information in this paragraph is from: Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., pp. 65, 75, 83; Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, pp. 67-70, 80; Wikipedia, "Olmec," http://en.wikipedia.org/wiki/Olmec, viewed 04/18/09.
58 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, pp. 74-75.
59 Ibid., p. 78.
60 Information in this paragraph is from: Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, p. 159; Wikipedia, "Julian calendar," http://en.wikipedia.org/wiki/Julian_calendar, viewed 04/16/09; Wikipedia, "Gregorian calendar," http://en.wikipedia.org/wiki/Gregorian_calendar, viewed 04/16/09; "The Maya Calendar," http://mathsforeurope.digibel.be/Calendar.htm, viewed 04/16/09; Steve Rubenstein, "What a difference a day makes: 365.2422 in one year," San Francisco Chronicle, February 29, 2004, http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2004/02/29/MNG5A5A1UU15.DTL&hw=days&sn=008&sc=295, viewed 04/16/09.
61 Information in this paragraph is from: Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, pp. 167-168; Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 77.
62 Information in this paragraph is from: Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, caption to photograph 22; Wikipedia, "Kukulcan," http://en.wikipedia.org/wiki/Kukulcan, viewed 04/16/09.
63 Information in this paragraph is from: Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., pp. 65, 69, 76-77; Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, pp. 165, 172.
64 Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., p. 76.
65 Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, p. 167.
66 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 90.
67 Ibid., pp. 72-73.
68 Ibid., p. 112.
69 Ibid., p. 113.
70 Ibid., p. 122.
71 Ibid., p. 129.
72 Ibid., p. 151.
73 Adrian Gilbert, 2012: Mayan Year of Destiny, A. R. E. Press, 2008, p. 74.
74 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 126.
75 Ibid., p. 131.
76 A corbelled arch is a
primitive form of the arch which does not use a keystone; it is more
prone to collapse than the "true arch," which was first developed in
Europe and the Middle East. (Wikipedia, "Corbel arch," http://en.wikipedia.org/wiki/Corbelled_arch, viewed 04/18/09).
77 As quoted by Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, p. 158.
78 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 85.
79 Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, p. 165.
80 Ibid., p. 166.
81 Information in this paragraph is from: Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., pp. 83-84; Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, pp. 159-160, 172, 175; Adrian Gilbert, 2012: Mayan Year of Destiny, A. R. E. Press, 2008, p. 75; Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, pp. 145-153, 156, 199.
82 Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., p. 84.
83 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 19.
84 Information in this
paragraph and the one following is from: Robert M. Levine, "Apocalyptic
Movements in Latin America in the Nineteenth and Twentieth Centuries,"
in Bernard J. McGinn et al., eds., The Continuum History of Apocalypticism, Continuum, 2003, pp. 547-548; Wikipedia, "Caste War of Yucatan," http://en.wikipedia.org/wiki/Caste_War_of_the_Yucatan, viewed 04/16/09; Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., pp. 87-90; Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, p. 159; Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 6.
85 Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., p. 89.
86 Ibid., pp. 89-90.
87 Information in this paragraph is from: Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, caption to photograph 21.
88 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 110.
89 Brenda Ralph Lewis, Ritual Sacrifice: An Illustrated History, Sutton Publishing, 2001, pp. 87-89.
90 Ibid., p. 98.
91 Nicholas J. Saunders, Ancient Americas: Maya, Aztec, Inka & Beyond, Sutton Publishing, 2006 ed., p. 72.
92 Ibid., pp. 79-80.
93 Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, p. 172.
94 Ibid., p. 71.
95 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, pp. 135-137.
96 Information in this paragraph is from: Robert Muller, "About Robert Muller," http://www.robertmuller.org/p01.html#bio, viewed 04/18/09; Robert Muller, "Thousands of Ideas," http://robertmuller.org/ideas/RMideas.html, ideas 1040 (16 May 1997), 1043 (19 May 1997), and 1445 (June 26, 1998), viewed 04/18/09.
97 Information in this paragraph and the one following is from: Jared Diamond, Collapse: How Societies Choose to Fail or Succeed, Penguin Books, 2005, pp. 159, 167; Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, pp. 11-12, 15-16.
98 Charles Gallenkamp, Maya: The Riddle and Rediscovery of a Lost Civilization, 3rd rev. ed., Penguin Books, 1987, p. 197.
99 José Argüelles, The Mayan Factor: Path Beyond Technology, Bear and Co., 1987 and 1996, p. 45.
100 Graham Hancock, Fingerprints of the Gods, Crown Trade Paperbacks, 1995, p. 161.
101 Adrian Gilbert, 2012: Mayan Year of Destiny, A. R. E. Press, 2008, pp. xi, 233.
102 Lawrence E. Joseph, Apocalypse 2012: An Investigation Into Civilization's End, Broadway Books, 2008, pp. 23-24.
103 Robert Bolton, The Order of the Ages: World History in the Light of a Universal Cosmogony, Sophia Perennis, 2001, pp. 229-230.
104 Wikipedia, "José Argüelles," http://en.wikipedia.org/wiki/Jose_Arguelles, viewed 04/18/09.
105 Wikipedia, "Mesoamerican Long Count Calendar," http://en.wikipedia.org/wiki/Mesoamerican_Long_Count_calendar, viewed 04/26/09.
106 Ibid.
107 José Argüelles, The Mayan Factor: Path Beyond Technology, Bear and Co., 1987 and 1996, p. 54.
108 Ibid., p. 109.
109 Ibid., p. 118.
110 Ibid., p. 148.
111 Ibid., p. 9.
112 C. S. Lewis, That Hideous Strength, Collier Books, 1946, "Banquet at Belbury," ch. 16, section 2, p. 351.
Recreation of Mayan Human Sacrifice in the film Apocalypto
José Argüelles
Recreation of Mayan Warfare in the film Apocalypto
Source at SCP Journal