Mark Valladares

September 13th, 1995

3xxx Charlotte xxx

Kansas City, MO xxxx

13 Chuen

 12.19.2.8.11

 

Dear Mark,

 

 

Yesterday I stood in a bookstore reading one of Aluna Joy Yaxkin’s articles from Sedona. I decided to be as open as possible while reading it, without pre-judging. Then I read a transcript of a talk given by José—with the same openness—and a simple insight dawned, not an insight into their motivations per se, but an insight into the effect that Dreamspell policies have.

 

As a result, I am now very interested in trying to elicit responses from people as to why they like Dreamspell and so forth—including anything they might have to say about the Feb 29th thing and the fact that José’s tzolkin-count is at odds with the Mayan placement. The enclosed letter which I sent to Aluna Joy Yaxkin is an example of the open-minded invitation to dialogue style of letter I plan to write to people. For the most part I think Dreamspell people are well-intentioned but unaware of the effect that the count they are following is potentially having on traditional Maya culture. I use to believe that, fine, follow what ever count works for you—it’s all relative—but I no longer believe this. The reason why is simple. As you know, when rituals are performed according to a specific system, such as a particular tzolkin placement, a pattern is generated which is fueled by the feedback loop of people observing certain correspondences between the passage of day-glyphs and their own experiences. In the parlance of Rupert Sheldrake, “wells” of behavioral tendency are formed which deepen with every reinforcing cycle. For example, the Quiché Maya around Momostenango perform rituals at certain earth and mountain shrines around town, and the shrines they visit on certain days is defined by the tzolkin calendar. If it is a high-numbered Ik day, you go off to the mountain of the east named Socop. Low numbered day-signs mean you go to a specific shrine close to the town. These are all regularly repeated ritual patterns timed by the specific placement of the tzolkin-count. A geomantic ritual field is created which arguably may be considered the life-blood or “spiritual body” of the culture. The ritual patterns—what Sheldrake would call Morphic Fields —defined by the count you use, deepen in integrity in three ways: 1) Number of cycles performed, 2) Strength of ceremonial performance and 3) number of performers. As we know, the Quiché follow the exact same tzolkin-placement that was followed by their ancestors, the Classic Period Maya—the so-called “Galactic Maya.” If Dreamspell is not continuing the wisdom of the Galactic Maya, why don’t they follow this placement?  

 

So, I know I don’t have to be spelling this all out for you, Mark, as I remember us talking in Austin of how patterns are established via repetition and feedback loops. This is how the time-weave ritual cycle works. So, the fact is that the Arguelles’ count, really, is not the placement followed by the Galactic Masters. It is presently 52 days out of whack and as of March 1st  will be 51 days out; the March 1st shift amounts to greater dissonance since 52/4 = 13, and 51 is stabbing. As Dreamspell grows in strength and numbers, an interference pattern is being launched against the count followed by the Galactic Masters (against its survival among authentic daykeepers in Central America). This is a ceremonial or spiritual attack on traditional Mayan culture which is still linked to the true count of days! This ties in with your observations of the overlay and the dubious nature of these recent Solar Initiation equinox ceremonies at traditional Mayan sacred sites. These modern rites are feeding the ancient overlay—the solar takeover of the lunar goddess—via the trans-dimensional nexus present at sacred sites.

 

Now, is the tzolkin-placement one uses really irrelevant? If so, we at least need to distinguish between 1) the Arguelles count and 2) the Mayan count. In this case, you still have the problem with dissonance created by two conflicting ceremonial rhythms, the effect being tantamount to a death-knell for the Maya.

 

Or, is the tzolkin-placement you use really critical for establishing a galactic link-up; i.e., is only one placement the correct one? If this is so, then the Classic Period or Galactic Maya surely had the correct one, and Arguelles and Dreamspell counters are not only wrong, but are participating in the ancient and modern destruction of Maya.

 

 

Arguelles may invoke the need to recalibrate. In other words, 'yes, we had to mess with the placement because things are different now, the cosmos has slipped out of whack, and we, as representatives of the Galactic Maya, presume to correct this problem. We need to take these compromising measures to ensure the good future of the Maya.' Holy crap! This is like Diego de Landa and the other genocidal invaders saying 'we need to take this corrective measure (i.e., torture, ethnic cleansing) to ensure the future of these sadly uninformed Maya' (i.e., to ensure they become Christians and go to heaven—and as soon as possible I might add.) It’s a janus-faced rationale with the only effect that Maya dies! In this light, Dreamspell is a lot more harmful than I previously imagined, and appears to be everything it wants us to think it’s against—a standard military strategy.

 

 

This all makes me wonder if Arguelles is conscious of these disastrous effects, or if he is being manipulated by nefarious forces. Is he a serpent or artist? Certainly it appears that many unsuspecting Dreamspell enthusiasts are being manipulated. What do you think?

 

Oxib Ajmac

 

Mark responded to this letter with the excerpt from his book Maya Means Mother, that inspired me to be iconoclastic with the errors of Dreamspell; the “Key to the Dreamspell Agenda” piece was written Oct 3rd.