Waking up to the New Dawn in 2025 with Geraldine Patrick Encina
Recovering Indigenous cosmologies for immediate ecological restoration.
Geraldine Patrick Encina is a scholar focused on Mesoamerican calendars, Original Peoples’ cosmologies, and the ethical principles embedded in earth-based traditions. Holding a Post Doc degree from Universidad Nacional Autonoma de México, her research has recovered Indigenous timekeeping systems and is providing pathways for native colleagues to resignify their connection to ecological cycles, offering refreshed insights into living in harmony with the natural world. She is a Member of the Grand Council of the Eagle and the Condor, a distinguished member of the Otomi Council of the High Lerma River Basin, and a member of the Academic and Technical Committee of the Biocultural Heritage Network of CONACYT. She is also a member of the Interamerican Society for Astronomy in Culture (SIAC), and a Board Member of the Pre-Columbian Society at the University of Pennsylvania Museum.
Beyond her research, Geraldine is involved in projects that connect ancient wisdom to modern environmental challenges. As an Executive Member of Earth Timekeepers and coordinator of a collective research program to revitalize the original Maya calendar since 2011, she is helping shape the future of biocultural heritage in Quintana Roo State.
In the following conversation with Geraldine Patrick Encina, we explore the significance of a 13-year cycle through the lens of Otomi-Toltec knowledge. The Otomi and Toltec peoples, in Mesoamerican cosmology, understand time as a living, cyclical force that connects humanity to the Earth, the Sky, and the cosmos. Their wisdom, based on observing natural patterns, views sacred time cycles not just as markers of events but as guides for humanity’s relationship with the environment and celestial realms.
For the Otomi-Toltec, these cycles are central to both personal and collective life. They shape agricultural practices and ceremonies, helping communities stay aligned with the natural world. The current cycle, concluding in March 2025, invites a recalibration—a time to release unsustainable patterns and renew practices in harmony with the Earth’s rhythms.
By observing celestial movements like Venus, the Otomi-Toltec synchronized their actions with the stars, ensuring every activity, from planting crops to sacred ceremonies, resonated with the cosmic order.
This interview has been transcribed from audio, with some revised sections.
INL: Can you share why this 13-year cycle from 2012 to 2025 is considered significant? What does it mean for our relationship with the Earth?
Geraldine: The 13 year cycle between 2012 to 2025 is marked on stone. It is marked on this stone that has been called the Aztec Calendar, and it is neither Aztec nor a calendar. It is a stone that was designed and carved—probably in Tlaxcala by the Otomi peoples back in the year AD 1300, more or less. It shows everything we need to know about how there are these Eras or big cycles of time, that we have been living according to, and there have been four Suns before the Sun that was completed in 2012.
Those prior four Suns were kind of trials, whereby the gods, let's say, set these different kinds of people to go and live out in nature, and they didn’t quite succeed. So, the Fifth Sun was going to be the one where people would live according to the natural laws that were set by this hero called Quetzalcoatl1 by the Mexica2. The Otomi-Toltec name is Keya Maxi3, and it means the same: it’s the feathered, beautiful serpent-being, who is Venus4. Venus has a way to show up in the sky whereby pregnant women can follow their gestation cycle if they can see in the sky and follow through the whole of the almost nine months of that star—in the morning sky, or the same star in the evening sky. Venus is also the one who will guide farmers through the corn cycle. Venus is going to be the one that will bring the rains starting in May, and if you do ceremonies to this evening aspect of Venus on May 3rd, ideally at the top of mountains or at the top of pyramids, you will be ensuring that you will have a beautiful rainy season.
Because of these time-keeping teachings—in [the] way [of] astronomers and priests of the Otomi tradition—back one or two thousand years before Christ and moving forward into the time of Cantona and the time of Cuicuilco and the time of Teotihuacan and so forth—these priests and these astronomers were able to guide their people according to these natural cycles and these celestial bodies’ cycles: so it's Venus, but it's also Moon, and it's also Sun.
Now, the instructions about how to live in harmony, and with responsibility were quite clear—and it was anticipated that as the Fifth Sun was going to come to a closing, there would be people who would be misbehaving, and therefore it would be necessary to put an end to the fifth sun.
The way that astronomically this would happen was through Venus producing the conditions to create eclipses. So, there was a moon eclipse in 2012 in May, there was another moon eclipse at the end of October, and there was a solar eclipse done by Venus itself, which is very rare. It happened on the ninth or tenth of June of 2012, where Venus actually crossed in front of the face of the Sun. With the termination of the [Fifth] Sun, we had the opportunity to go into a deep evaluation of our behavior as humanity. Based on how the calendar cycles work in all of Mesoamerica, there are four cycles of thirteen years. And so, in this first lapse of thirteen years, we need to go through this process of totally detaching from what has not served us. Going through an introspection about what matters, about what it is that we are here to do in responsibility to Mother Earth; and how we are going to come and show up beyond the 13-year cycle.
So, what this means is that there would be trials. Also, we’ve seen this as a period of tremendous challenges and, at the same time, tremendous opportunities for those people who come to terms with their identity as stewards of the Earth—in terms of expanding their roots and their branches in their own place, and in terms of really changing the priorities of what matters in life, and strengthening their relationships with people around them, and with nature, and all the natural elements of nature.
…we’ve seen this as a period of tremendous challenges and, at the same time, tremendous opportunities for those people who come to terms with their identity as stewards of the Earth.
INL: Are there other particular dates in the Otomi-Toltec tradition that we should pay attention to as we approach the culmination of this 13-year cycle? For instance, March 26, 2025?
Geraldine: On March 26th of 2012, what happened was that the day of 4-Movement5 manifested, and with that, it was said that we would be seeing the movement of all the four forces of nature. So, there would be earthquakes, but also there would be storms and hurricanes, and there would also be fires, and there would be floods. And that's how the Fifth Sun (mentioned as the Fourth Sun in the audio) would come to a conclusion. Of course, that was not going to happen exactly on that one day. It was going to happen within a lapse of time. This is why what we understand is that these thirteen years have elapsed for those movements of the forces of nature to occur. At the culmination of these thirteen years, which is going to happen on the 26th of March, 2025, we should be coming to a place that, on the Otomi-Toltec calendar, is called ‘One-Home’—it is kind of like a breathing moment for all of us.
I think that the date—for anyone who is resonating with what I'm sharing—to set an intention for the new 13-year cycle would be on the 29th of March, three days after the 26th of March. For the Otomi-Toltec, it's always at sunset. There would need to be an offering. I've been reading some beautiful painted books, where, when you offer cacao, when you offer copal, when you offer pulque, and you do that with an intention, you really get a response from nature in a way that reaffirms that you are in a harmonious alignment, that you are showing up with an attitude of wanting to live in a synergistic way with nature.
I would advise that anyone who feels called to do this can set their evening of the 29th of March aside and prepare some cacao, and actually offer it to the setting Sun. Maybe you want to write what it is that you are wanting to co-create with Mother Earth in the coming 13 years. Maybe you want to bring other community members, so that you are showing up not on your own, but with these strong alliances with people that you care for: your children, your little ones, the ones who will be adults within 13 years.
What can you do as an agent of change that will ensure that there is plentiful running water in your place of origin or where you have chosen to live? What do you need to do so there will be abundant local food and thriving forests that belong to that biocultural region? What can you step into as a collective project to ensure a thriving socio-ecosystem where you live?
INL: What led you to immerse yourself in the ancestral wisdom of the Otomi-Toltec tradition and its sacred time cycles?
Geraldine: From a very young age, I was very keen on learning more and more about how original peoples in different ecosystems lived in such a way that they would try to do the least harm to their place, where they chose to spend a few years, if necessary. It was so interesting to me to know that people were not needing to force nature to have abundance, and to change the perspective of what it is to be rich, as a person or as a community.
It was so interesting to me to know that people were not needing to force nature to have abundance.
When I was eighteen years old, I met who would become my husband, Mindahi. We met in a gathering that was held in Ecuador. It was held in 1993, a year after the Earth Summit in Rio de Janeiro. What I learned from his words was that this way of living was still possible today—still in the midst of a changing world where modernity and so much of the speed of delivery of things is what keeps people moving. I came to visit him in Mexico soon after, and in ceremony, at the ceremony, saluting the four directions and the other three to the seven directions, he said to me, “You can see how we are greeting here all the directions so that we hold that equal distribution of forces of nature. We are in balance, and we are equally thankful to every single direction and every element of nature—it’s earth, and it’s air, and it’s water. How is it that, if we have such a cosmovision of being in balance in this way, it’s possible that scholars are saying that our calendar system is unable to stay in sync with the Sun and is of no use in our current world? There’s something that doesn’t quite make sense. I’m sure that we did have a calendar that was perfectly aligned and perfectly able to guide our activities throughout the year, so that we would pay respect and make offerings to Mother Earth at the appropriate time.”
That stayed in my mind for several years, and that's when I was beginning my PhD studies in a career that I had to create myself at the time—which is very well known today—that is Ethnoecology. As such in Mexico, there was no such career when I started my studies.
So, in this opportunity, I began to make a deep dive into the ancient Mesoamerican calendars and started to unveil what was happening in terms of the calendar—being not only able to follow the Sun, but also the Moon; and, eventually, I understood how it was also following Venus, and then I was able to understand how it is able to stay in sync with the Sun regardless of the fact that there's a system that seemingly only counts 365 days.
As there's always the question of what you do on the leap year? All of that was told in ways that you simply had to look at the material that’s already provided in these ancient books, to understand how these four quarter days were added on to the 365 days. That enabled me to create a correlation system that not only is able to respond to what is the date on the Maya calendar, but also the Otomi and also to the Aztec. It responds to what DAY we’re on. I’m also working on the one for the Mixtec6 calendar system, and there’s many more of the K'iche’, the Kakchiquel7.
The list is long, but the studies are going to be able to help people reconnect with their ancestral time keeping systems and understand what it was that their ancestors were observing in nature and where those ceremonies were meant to happen throughout the year—ceremonies that today, some are still being carried out, but within the Catholic cosmovision. So, it’s now patron saints that people rely on, let’s say, for certain events, such as the coming of the rains, whereas originally it used to be the actual star Venus and any aspect or any other attributions that this deity had—that is, this planet—would mean that people would name it, such as ‘Quetzalcoatl’. But understanding that there’s also a science, in terms of what that planet actually does from a chemical point of view, and in terms of alignment with Earth and the Sun that creates the conditions for rains to fall. So, there is that aspect. But there’s also just the beauty of knowing that, when you, as a community, dedicate this time, in ceremony, to honor what nature provides when everything else is enabling—that water is provided.
It's beautiful to understand what your role is and how, when you have done your work in securing that there will be plenty of water, then nature will respond and will provide the water in a good way. There is all of this we can understand from this kind of study, and that is why I've dedicated 20 years of my life to this study.
INL: How has your heritage and personal background influenced your understanding and approach to ancestral wisdom and practices?
Geraldine: I can relate to two lineages of ancestry—on my dad’s side, there is the Celtic; my clan is Lamont8 and we have many generations between Northern Ireland and Scotland. I will say that I still have a lot to learn from what my ancestors came to understand about cycles of time, but the principles are the same anywhere you go, because we’re living on planet Earth. And, in fact, when you’re living in the Northern Hemisphere, you can kind of see the same sky, and you’re seeing the same Moon for sure, and you’re seeing the same Sun and Venus anywhere you are on the planet.
So, I feel that the connection with the Moon is really, really strong for me, and it was thanks to emphasizing my approach to the question: “How can we recover the Mesoamerican calendar?” When I dived into this—into the answer to this—I started with the Moon, and that really helped. I really feel that there is some connection with the Celtic understanding of time-keeping systems that is very intuitive, but it comes from my ancestors speaking in dreams and other ways to me.
On my mum's side, there is a great grandmother who is Mapuche9. Mapuche tradition in the south of Chile and also in Argentina is, first and foremost, focused on the Moon. So that, and just the sense of awe about how the sky can really instill in you, first the sense of how humble you need to be as you live this short and brief life in the world, with humility, and with respect, to all that has been unfolding and happening for millions and billions of years, and you're just a speck.
I think that the Mapuche Nanas are especially caring in their words of wisdom, instilling in you, and in my case, it was with one Nana in particular—she would be so, so lovingly telling me that I had to be humble in life and see the beauty in Grandma Moon, as she ensures that as women we would have our menstrual cycle in time and our gestation cycles in time. That as long as we were in harmony with Moon, we would be in harmony with everybody in our relationships. And ‘everybody’ for Mapuche is not just humans. Mapuche means the People of Earth—and People of Earth is everyone—rocks, and trees, and fish, and all mammals, and all birds as well.
Mapuche means the People of Earth—and People of Earth is everyone—rocks, and trees, and fish, and all mammals, and all birds as well.
There's something about the sky in the Southern latitude that is mesmerizing, and it compels you to live day by day with utmost respect—even softly walking, and so softly speaking, that you will not create any noisy environment for nature, because nature is always needing just the beauty of your thoughts, and the beauty of your songs, and the beauty of your heartbeat. So, that's what my Nanas taught me, and I combine these teachings to dedicate a lot of time to just being with Mother Earth and with Father Sky—listening to their expressions of existence, and trying to connect those expressions of manifestations of nature with whatever was written in books that are ancient and that have so much information, that I'm sure that many people today want to reconnect with. Because there's something that we have totally missed out on—to explain our reason for being in the world—and I think that I can see many answers in those beautiful books.
INL: How would you describe the concept of sacred time cycles of the Mesoamerican calendar to someone unfamiliar with it? How is it different from the Gregorian calendar?
Geraldine: So the Gregorian calendar is meant to keep us in sync with the Sun, as much as with the Moon, by providing these lapses of 28, and then 30 or 31 days. It enables us to go through the seasons and identify a 21st of March and a 21st or 22nd of September, and the 21st of June and the 21st of December, as these four moments throughout the year where we can, depending on where we are, sense that there is a change of season. And for people who want to stay in tune with this change of seasons, it can be quite helpful to simply follow through the Gregorian calendar, even if it has these names that don't really resonate with anything that is happening in nature.
For the Mesoamerican calendar system, what was included in this instrument, which is able to follow the passing of time, is that it was not only designed to follow the Moon through a year but also to follow the Moon through a Metonic cycle10 of 19 years. This cycle is the one that will tell you when an eclipse is going to come back, and it is important for the different civilizations in Mesoamerica to follow the Moon in such a way that you will forecast when an eclipse is coming—simply because eclipses are times when very drastic events happen.
You can see, for instance, that when an eclipse occurs, psychologically it's very shocking. It is also shocking for birds. It turns completely upside down, for instance, the drawing of water by the trees and plants, and of nutrients as well. It can shift the arrangement of DNA within seeds, and also within any other cell, reproductive or else.
So, there was a lot that people would do when an eclipse was coming, like simply protect themselves, especially pregnant women. For this and other reasons, also for most governors at the time who would want to take over another town or city, knowing when an eclipse was coming was something good, because then since there was going to be this shocking situation anyway, it was going to be easier to take over another town. But when you can map out all the positions of the Moon throughout this 19-year cycle, you can also map out all the events of the constellations and of planets that periodically meet with the Moon, and depending on those conjunctions, then you would expect more rain or more drought, depending on whether the Moon would come back with Mars or with Venus, etc. So, there's a lot of forecasting that could be done when you knew exactly on your map—which is this calendar—when and where the Moon was located.
Another difference with the Gregorian calendar is that, because of this recovery of the Moon after 19 years, what you are looking at in your one-year cycle is a circle that has 18 segments of 20 days, plus a small segment of five days. In each of these 18 segments, there is meant to be a ceremony. Some are going to be done with the Moon in a Full phase, and in other months—let's say, of the 20-day months—this ceremony is going to be done not on a Full Moon, but on a New Moon. It will depend. There is going to be a connection to the Moon every single month of 20 days, regardless of her [the moon’s] phase. And there's going to be a series of celebrations dedicated to different deities that make sense for that time of the year.
A third thing that I will say is that, for the Otomi people, the very last day of the year is the 23rd of March. This shows that they're also observing the Equinox, and that they are going to turn out the fire that was lit for the full 360-day cycle on this Equinox day, just to give thanks to Grandpa Fire for having kept them alive, and with a burning hearth (the heartbeat of the center of the house). They need to put this fire to rest, and they will do that during five days after the 23rd of March. So, the beginning [of the Otomi year] is on the 29th of March once again.
I would say that those are the three main differences.
First, that it is able to follow the Metonic cycle of the moon for 19 years. Second, that it is subdivided in sets of 20 days instead of 30 days. And third, that it will point at the Equinox of March as the last day of a living fire, and grant it a time to rest, where people can also have their own introspection to get ready for the beginning of the new year.
INL: For your upcoming journey with Sixth Sun immersions, could you tell us about the five sacred sites that have been selected and their significance in Mesoamerican time keeping?
Geraldine: Yes, of course. In this co-created, cross-cultural experience with Sixth Sun Immersions named Meztli Xictli Co, we’ve intentionally curated our journey with the sacred landscapes of five locations in the highlands of Central Mexico, spanning the states of Morelos and Mexico, respectively. The sites, of profound spiritual importance and resonance, will be woven together with a contextual understanding of Quetzalcoatl’s journey through workshops, offerings, ceremonies, and deep ancestral connection where all participants will together learn deeper forms of respect, reverence and the profound wisdom of these lands. Ryan (Ra) James will be co-weaving and supporting our journey in these places within the ethos of Sixth Sun. Here are the locations in order of our journey, from beginning to end:
Amatlán de Quetzalcoatl: Amatlán is located in the state of Morelos, Mexico. It is considered a spiritual sanctuary where the feathered serpent god Quetzalcoatl, one of the most revered deities in Mesoamerican cultures, was born on March 21st, 878. The site is deeply tied to the Mesoamerican understanding of the Tonalpohualli, the sacred 260-day calendar, which interweaves cycles of time with the human experience. Quetzalcoatl represents the principle of integration of opposites—life and death, light and darkness— that grants the mastery to appease everything in this world —from oneself's mind to the telluric forces in the skies, Earth and the watery underworld. In Amatlán there is a sacred place where these three realms meet, providing a divine setting for each participant to undergo Quetzalcoatl's encounter with the guardians of these realms in a very loving, sensorial and aesthetically moving way. We will contemplate each stage in the life cycle of Quetzalcoatl as portrayed for the last thousand years in the highlands of Mexico: he is a Pupa that imagines the majestic butterfly he can become and does so. He is the embodiment of self-knowledge, endurance, imagination, metamorphic transformation and cross-pollination, providing humanity with tangible guiding principles, tools and techniques to live in harmony in socio-ecosystems within the Earth’s cycles and the cosmos.
Xochicalco: Xochicalco, which means “Place of the Flowers.” It was an important city in the Classic and Epiclassic periods, known for its sophisticated understanding of astronomy and its alignment with celestial events. The city is particularly famous for having hosted Topiltzin Quetzalcóatl during his initiation as a priest astronomer. Xochicalco’s architectural structures are intricately aligned with the rainy season as well as with the date of the blessing of the seeds (February 12), demonstrating a deep understanding of the natural cycles that govern life on Earth. The site represents the Mesoamerican ideal of interconnectedness with the cosmos, where time is cyclical, and everything is part of a larger cosmic dance. The laws of nature, as understood by the people of Xochicalco, were not simply physical; they were spiritual and metaphysical, guiding how humans should live in relation to the Earth and the heavens. Xochicalco’s message is one of cosmic harmony and alignment with the forces that shape the world.
Malinalco: Malinalco, which is known for its monolithic ceremonial center on a hilltop with a rich history tied to Mesoamerican astronomy, cosmology, and warfare rituals. This ceremonial center built by Aztec governor Ahuizotl (1486-1502) is called Cuautinchan, the place of initiation of Eagle and Jaguar warriors. The site is associated with Malinalxochitl the leader of her peoples in pilgrimage from Aztlan and Topiltzin Quetzalcóatl, key figures in Mesoamerican recent history. Its location in the landscape highlights how important it was to observe events in the cosmos, as these drove priests to plan and strategize. The Temple of the Sun within the Malinalco monolith aligns with the sunrise on February 12, the day of the blessing of the seeds and the inauguration of the Aztec year. The natural law at Malinalco embodies transformation—both personal and communal—as it serves as a space for warriors and spiritual leaders to prepare for their roles in society by cultivating wisdom from the Earth, the sky, and the ancient teachings. Malinalco reinforces the Mesoamerican worldview of cyclical time, where the past, present, and future are intertwined in perpetual renewal.
Chiconahuapan: Chiconahuapan, which is the place of the nine spring waters, guarded by Tlanchana, the Maiden of the Waters. She is the Mother of all water creatures and of the corn and the corn people, and is first and foremost the mother of Keya Maxi, Quetzalcoatl. She is celebrated at the end of September, on the equinox Moon. She is also the medicine woman of the Temazcal who cleanses with herbs.
Otomi Ceremonial Center: The ceremonial center for the Otomí people, which is located in the highlands of central Mexico, is a sacred space for ancient and contemporary Otomi peoples, known for their deep connection to the land, the ancestors, and the natural world. The Otomi have long practiced the spiritual and practical teachings of Keya Maxi (Quetzalcóatl) rooted in the cycles of nature and the seasons, with ceremonies dedicated to the Earth’s fertility, evening Venus, rain, and harvest. The Otomi worldview brought forward by Botzanga, is based on the principles of reciprocity and balance, with a deep respect for the interdependence of all life forms. Natural law, for the Otomi, is not an abstract concept but a living force that guides the actions of individuals, families, and communities. The ceremonial center embodies this worldview, offering a space for the Otomi peoples to connect with their ancestral roots and honor the Earth’s cycles through ritual, song, dance, and offerings.
INL: How do you see the principles of ancestral wisdom being applied in today’s world, particularly in relation to earth regeneration and social restoration?
Geraldine: There is an opportunity today, despite what we might feel in terms of climate change, that we can live according to the cycles of nature—like, really, really know so much about what is going on with our garden backyard, with our farm, with our pond or lake, in terms of the cycles of nature. So, I hope that people can get inspired to either recover their ancestral calendar and really learn to live according to it today, or adapt an ancestral calendar to the reality of the climate in their region today, or create a whole new biocultural calendar based on observation.
This means that people need to be disciplined to carry out, day by day, month by month, observations that not only have to do with the moon phase and the behavior of different beings that you have around you, like ants, or different species of birds, or whatever it is, but also be very meticulous in any influence that one element might have on the other: Where are the winds blowing from? Etc., etc.
A lot of these people that study permaculture, you know, actually learn to do and develop that sensibility around them. And that is why people who are into permaculture—let's say—are definitely one, two, three steps more advanced than other people who opted out of those opportunities back in the day. And it's never too late to actually begin to learn how to read nature in ways that will benefit the way you flow within those cycles. You're not going to—let's say—start a project when the winter storms are coming. That is basic sense. But, in the same way, we should check in with Mother Nature every single day, every single week, every single month, to get a feeling of whether you are going along with her flow or against her flow.
…we should check in with Mother Nature every single day, week, and month to get a sense of whether we are going along with her flow or against it.
So that's in terms of regeneration of nature and in terms of regeneration with our community—there is a lot that you can learn together. You can start to integrate information; for instance, in the Yucatan Peninsula, there are many groups of people who practice Xok K’iin, and the Xok K’iin is the reading of the weather day by day for all of January. It used to be that it would be for all of the month “Mol” that falls from the 31st of December until the 19th of January.
That month, Mol, in the January timeline of the Gregorian calendar is what the ancestors of the Maya of today would use as a time frame. Until the 19th of January, for 20 days, they would read the weather and extrapolate that information for the entire year, until the end of December. They would see how the very first day came... there’s wind, and there are a few drops of water and Sun. So, they would extrapolate that to the whole month of Mol: it is going to be with some winds from the north and some little drops of rain and so forth. On the second of Mol, that corresponds to the month after Mol (Che’en). And with this, groups today collect this information and then share it and generate a whole calendar for their farmers throughout the Peninsula of the Yucatan.
What you do with this kind of exercise is that you reinforce a sense of belonging, a sense of collaboration, of community. You share not only about these readings, but you share your seeds; you share whatever knowledge and whatever advice is useful for beekeeping. You have plenty of bees in the Yucatan Peninsula that are responding to changes in the weather that you need to be very aware of. So, yes, I think that it is an opportunity for community building in many ways, to start being more aware of the weather, and the natural cycles in the place where you live.
You can learn more about Geraldine Patrick Encina and her work here. Through Sixth Sun Immersions, Geraldine invites participants to explore and integrate ancestral timekeeping and lunar wisdom, offering pathways to restore balance with Mother Earth. You can apply to join her co-hosted in-person journey in Central Mexico, starting March 25, 2025, via Sixth Sun Immersions website here.
Quetzalcoatl, the Plumed Serpent, is a central figure in Mesoamerican tradition, embodying wisdom, creation, and the balance between Earth and Sky. Associated with cycles of renewal, knowledge, and the morning star, this deity guided humanity’s connection to cosmic and natural rhythms.
Mexica, an Indigenous people of the Valley of Mexico, are known for their advanced agricultural, architectural, and societal achievements. Often called "Aztecs," a term popularized in historical texts but imprecise, Mexica is more accurate and honors their distinct cultural identity.
Keya Maxi (the serpent) serves as a connector between the physical world and the spiritual realms. It traverses both the visible and invisible worlds, embodying the cyclical nature of existence and the flow of energy between different planes of being.
Venus is closely linked to the serpent in Otomi-Toltec tradition. Both symbolize transformation, renewal, and spiritual evolution, with Venus representing guidance and the serpent embodying the cyclical nature of existence and growth.
The day of 4-Movement, which occurred on March 26th, 2012, marked a powerful alignment of the four forces of nature—earth, air, fire, and water—set into motion in a way that resonated deeply with natural cycles and cosmic energies. This date repeats every 260 days on the so-called 'Tzolk'in' sacred cycle.
Mixtec is an Indigenous group from the Oaxaca region in southern Mexico.
K'iche' is an Indigenous group from the highlands of Guatemala, known for their language, the Popol Vuh (a sacred text that details the mythology and history of the K'iche’ people), and their historical significance in Mesoamerican civilization. Kakchiquel is an Indigenous group from the central highlands of Guatemala, historically connected to the K'iche’ in the region.
Lamont is a Celtic clan from the western Highlands of Scotland, with roots in the Gaelic-speaking peoples and the region of Argyll. The Celtic peoples were the original inhabitants of Ireland, Scotland, and Wales, with a deep, long-standing connection to the land before Roman colonization.
Mapuche is an Indigenous group from central and southern Chile and western Argentina, known for their long history of resistance to colonial and post-colonial forces. Their social and political structures are distinct due to a decentralized system, with lof (clan groups) led by a lonko (chief) and decisions made collectively.
The Metonic cycle is a period of 19 years, after which the phases of the moon repeat on the same days of the year, or almost precisely so.
Thank you for sharing this beautiful wisdom, I feel the truth in my bones 🙏☀️🌊🌀