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Hyperbody and Blue Man in Mesoamerica

David Shelton, Ph.D., Indigenous Mind, Wisdom University, Oct 2013, Teotihuacan, Mexico

1841 Pearce Ct., San Marcos, Tx, jamiedave@mygrande.net, 512.754.0427

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Abstract There may exist a hyperdimensional being whose guidance has played a significant role

in leading us towards our destiny. Evidence of the hyperbody can be found in the

artifacts and mythologies of the ancestors in Mesoamerica, artistic renditions of their

pantheon of gods. Our focus here-in will be upon Mesoamerica. In this region, the

hyperbody, known by the ancestors, in general, as the Great Mother, can be found to act

in a non-localized fashion through the archetypal movements of anthropomorphized

dual gods acting in tandem or even hero twins. Each successive and hegemonous

civilization within Mesoamerica has received and interpreted the hyperbody’s

transmission in unique ways even though various memes are pronounced from one

tribe to the other. This is their spirit quest and ours. Excerpts from the Popul Vuh and

the Florentine Codex present wonderful insights to how two of the tribes, at different

space-time periods, interpret the transmission of the Great Mother, the hyperbody. The

Olmec seem to be the establishing tribe, followed by the Maya and Teotihuacanos who

each embodied the transmissions and successfully implemented them. The Toltecs

entered the picture and seemed to be following the path, yet something went awry.

Then the Aztecs and Spanish come into play to finish the story of ancient Mesoamerica.

Each of these tribes has left a legacy and imprint in the land.

The Olmec introduced the use of the mirror for introspection and communication with

the hyperbody. The Maya and Teotihuacanos continued this tradition and became so

adept they became gods and left behind those aspects of their civilization they no

longer needed, according to the Popul Vuh. With the arrival of the Toltecs, the

traditions were streamlined and seem to be accelerating these people towards the same

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end as their predecessors, however, addictions, such as pulque abuse, creeped in and

distorted the transmission of the hyperbody. The Aztecs, once they usurped power,

responded to this distorted message in such a way as to try to restore balance, however,

without the full transmission, they began a habitual, obsessive process of ritualistic

murder to sate the hyperbody as they perceived the error to be on the end of the Great

Mother. The Blue Man had emerged in their inspirational beginnings to reveal to them

this imbalance, yet they simply misinterpreted the message as a physical imbalance of

overpopulation rather than one of the psyche. This self-fulfilling prophesy rather

created the overpopulation due to unsustainable living traditions. Due to this, they

inadvertently summoned the Spanish, via psychic means, who arrived on cue and

brought enough disease and warfare to satisfy the self-fulfilling prophesy. We, perhaps

unknowingly continue this retinue of disease and warfare in the same effort to please an

unbalanced view of the hyperbody. However, we, too, have misperceived the intentions

of the Blue Man which maintains that we have dishonored the lunar energies and

suppressed them while relying solely on the solar energies to create and build our

collective psyche’s soul in order to become, as did the Maya and Teotihuacanos, true

human beings.

keywords: hyperbody, non-locality, archetypal gods, duality, Mesoamerica, transmission, distortion, Popul Vuh, Florentine Codex, pyramids, mirrors, Blue Man, sustainability

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Hyperbody and Blue Man in Mesoamerica

“The image is more than an idea. It is a vortex or cluster

of fused ideas and is endowed with energy.” – Ezra Pound.

Hyperbody

“[H]yperdimensional existence…has been reported for millennia as being the

‘realm of the gods” (Knight-Jadczyk, 2012); what may have been considered a god may

actually be a hyperdimensional being, a celestial hyperbody. Therefore, the idea I would

like to evoke here, with the assistance of Mr. Pound to start us off, is the overall theme

of a Mesoamerican spirit quest; and, how we, in our current culture, continue this spirit

quest and resonate with this potential hyperbody of sentience to which we would exist

within. Throughout the area of Mesoamerica there have been found artworks, remnants

of murals, sculpture and various many codices, written centuries after-the-fact, of the

mythologies passed down orally to describe their spirit quest; these various “fused

ideas” create a mental imagining of the forms of their vast cluster or pantheon of gods.

There is this Great Mother, really more of a Great Mother/Father, as this source

energy and archetype; it is of a balanced nature that is reinterpreted with each

successive wave of hegemonous populations and cultures. At this point, we can

connect the source hyperbody with the Great Mother/Father who provides the cosmic

dust particles needed to produce life on this or any other planet. “The same archetype

can give rise to countless images which vary due to the cultural conditioning of a

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person’s imagination but which all express the same fundamental structure” (Arraj, 96).

When an archetype is activated it “means that it has increased its energy and power to

capture and radiate images that express its core structure” (Arraj, 96). When “the

archetype receives psychic energy, its formal nature becomes intensified, and it begins

to manifest itself by formal resonance” (Arraj, 96).

Once these archetypes are taken into and identified by the animal-body and

mental-body, they are interpreted as powerful gods who are paradoxically coupled to

mold the materials of life provided into living beings. “Paradoxes abound, but they are

all resolved by interlinking space and time in a four-dimensional geometry” (Haisch,

2006). And, from this four-dimensional geometry, perhaps, exists the source hyperbody,

She who will henceforth be known as either the hyperbody or the Great Mother.

To create a mental space allowing for this possibility of four dimensional reality,

we fall back on the guidance of Peter D. Ouspensky and his work in Tertium Organum.

He says to this effect: that “which we regard as constant in the region of the third

dimension, animals regard as transient things which happen to objects – temporal

phenomena”. “All our world appears to the animal as the plane through which

phenomena are passing, moving upon time, or in time”; “the three-dimensional

extension of the world depends upon the properties of our psychic apparatus”; “the

three-dimensionality of the world is not its property, but a property of our receptivity of

the world”; it “is a property of its reflection in our consciousness”. He rounds this off

with the idea that if there is a “space-sense lower in comparison with ours, by this we

[know] the possibility of a space-sense higher in comparison with ours” (Ouspensky,

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2011). This “space-sense higher in comparison with ours” is the hyperbody I have

proposed.

The Great Mother, the hyperbody, emanates a cosmic model for life to be and to

become what it will. We, as homo sapiens, are designed as antennae to receive these

often times confounding signals. The animal-body is physically equipped with a brain

and spinal column and a vast nervous system. Our very conscious/unconscious energy

packet may very well be a quantum emanation from the source hyperbody received in

through the antennae of the body, bridging the body to spirit. The gods are thus a

projection of the archetypal forms we activate. “[M]any physicists have suggested

‘hyperspace’ has explanatory value in terms of bridging the gap between the physical

and ethereal worlds”; “suggests [that] communication is partly physical and partly

ethereal” (Knight-Jadczyk, 2012). Each successive civilization, ebbing and flowing like

tides to the moon, interprets these signals and expresses them and manifests them in

unique ways, depending on the culture. Historically, we can view them from afar, as

time travelers of sorts, to see, often times, the influences and the parallels to our own

span of space-time. There is no indication of a Great Mother in the Popul Vuh of the

Maya that I have found, but, later, in the Aztecan myths, Coatlicue is a potent central

archetype and anthropomorphized imagery of the hyperbody.

On a tangent, we briefly sidetrack ourselves to reference an aspect of quantum

physics, non-locality, in which “two particles can be coupled over long distances” (Arraj,

96); this may help to connect the two activator gods back to the source hyperbody of

the Great Mother. “Bohm invokes the implicate order, that is, some higher dimensional

connection between the two particles, and even though the notion of the implicate

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order as a philosophical idea leads to many difficulties, it points us in the right direction.

There is a connection between the two particles not mediated by space, [and] time”

(Arraj, 96). He suggests, too, that the two particles, gods in this case, would be of “two

different substantial forms but sharing the same nature” (Arraj, 96). So, the “substantial

form”, the Great Mother, “would not inform the space between them, but just the

particles in their separate locations” (Arraj, 96).

There can be found a sense of development towards positive spiritual growth of

the collective community over several generations, in this case, in Mesoamerica. What

may have been initiated by the ancestors, say pyramids to connect and understand

better this transmission, is taken up by the next generation. And, continuing the case of

Mesoamerica, from the Olmec to Maya, Toltec and Aztec, something misfired in either

the transmission or its reception, for, approximately one thousand years ago, the data

stream was manifested into an egocentric driven machine of ritualistic murder.

This signal, emanating as would chi, the flow of energy, acts more as if it were

from the wake of a 4th dimensional being passing through with what we would conceive

of as a hyperbody. A hyperbody, the Great Mother in this case, would exist cross-

sectionally in each moment of 3-dimensional space-time, yet span some multiple cross-

sections simultaneously. In the vortex street, the wake of swirling eddies generated in

3-D space-time by the hyperbody, ideas manifest from the quantum field into our

collective minds. It is as if a cosmic dusting occurred with only a handful of people who,

at a particular point in space-time, respond and act. These select few, who knows who

they would be – perhaps even the mystics of the ancestors, have received this data,

interpreted it within the context of their current reality.

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I have this sense that the smartest and wisest people of the ancestors were

compassionate enough to want our species to continue and would share with us their

perspective in hopes that we might, then, develop off of this to our soul’s betterment. It

is a recognition in their myths of a hyperbody (not called so by them) moving through

with an intention and guiding them as would a parent. It would appear serpentine as

the clarity of its message waxed and waned over vast waves of time. An example of this

lies woven in the myths of Mesoamerica.

To add a complexity to this idea, there exist multiple streams of seemingly

opposite paradigmatic schemes. Like magnetic poles, some repel as others attract.

Mysteriously, though, the dual nature of such schemes can be held together by the

vortices created in the hyperbody’s wake, circling round each other to create an ideal

manifestation, yet appearing non-local from our perspective. This is the nature of the

myth of the Hero Twins (as we will see).

We find many creation myths begin with fire and ice, or water, torqued together

for matter and life to emerge. I use this as an example of opposites working in tandem

to form that which the hyperbody may or may not intend (we have no absolute idea of

a sentience at work). Creation often occurs, as the myths go, by the actions of two

initiator gods working in tandem and is often representative of the primordial elements

of fire and water, Gucumatz and Hurricane in the case of the Maya. “Using Bohm’s

language we could say that even a material substance that we encounter in the

explicate order has an implicate dimension” (Arraj, 96). “When the energy falls into the

unconscious [Carl] Jung says that it activates an archetype” (Arraj, 96). He “felt that the

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archetypes as they exist in the unconscious, are not images, but the principles that give

rise to images” (Arraj, 96).

The following will involve examples from the myths of Mesoamerica, including the

Popul Vuh and the Florentine Codex, to instill this idea that progress and development

move through time and each successive generation reconstructs the intention of this

hyperbody; be it sentient or no; it is from this source that individuals and places express

themselves with their own unique perspectives. The eventuality of the achievement

becomes inevitable if only through the continued tenacity of effort.

In the case of Mesoamerica, the development “slipped”. From the momentum of

the Olmec (no one knows the actual name of these people) the Maya allowed their spirit

to blossom and it seems they truly awakened. The Toltecs, additionally, surfed this

cresting wave of enlightenment in their own unique display (other cultures were

involved in this truly complex tale, yet have been omitted for brevity’s sake). Then,

either the transmission’s amplification diminished or the “tower-reciever”, the human

body, was tainted so as not to download the entirety of the message sent from the

hyperbody, for the Aztecs, in their uniqueness, expressed the intention in an entirely

different direction – that of ritual mass-murder. As mentioned prior, the hyperbody

understands and will continue to present the lesson until learned. To help each

successive wave of peoples, and subsequently ours, it had sent messengers: 1 and 7-

Death for the Maya, and Huitzilopochtli for the Aztecs. Of course, we, rather our

collective consciousness, are most the likely projectors of these messengers.

The pyramids of Mesoamerica signify the meeting place of Men and gods; gods

were hand fed the blood of sacrificial victims to sate what the people sensed must be a

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hyperbody sentience “out there” maintaining the cosmos. There seems to be always

two energies at work, emanating in a non-localized fashion from the hand of the

hyperbody. The pyramids illustrate the balanced power of the dual nature which exists

in the solar and lunar energies. These are the vortices created by the movement of the

hyperbody through space-time, the mythologies resonate with references to the sun

and moon. It does “seem that there may be locations on the planet where one can ‘tap’

a certain energy with greater or lesser ease. But the phenomenon that these ideas

speaks to more directly is that of hyperdimensional realities” (Knight-Jadczyk, 2012).

These solar and lunar energies (and anthropomorphized into hero twins and dual

creation gods) are held in balance and, while emanating from the source hyperbody, are

expressed uniquely at each site, through each subsequent culture. When this

transmission is received properly and manifested, a collective people can progress,

develop fully into human beings.

Olmec

There is a long Mesoamerican line of history, yet not much is known of the Olmec.

For one, they did not call themselves the Olmec, their identity to this effect is unknown.

They originated many of the cultural norms known in this region at this space-time

juncture and create what would become a canon of shared myths which incorporate

and connect the many and various cultures under a common theme. The “myths

were…the shared myths of the region” (Allen, 97). One such mythology emerged from

the traditional use of polished obsidian mirrors. The mirror holds a reflective quality by

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which the user can imagine a gateway to the inner soul. We will see in the subsequent

cultures this tool’s usage maximized (Benson, 81).

The “myths are only a much later formulation of an archaic content that postulates

an absolute reality, or levels of reality, which are…hyperdimensional” (Knight-Jadczyk,

2012). The effects of the ritualistic use of these mirrors create a ripple throughout this

time period and they are four-fold: as “The symbol of the Sun”, “the Smoking Mirror as

Lord of the Four Quarters and Creations”, “the mirror of divination”, “and the ruler as the

mirror in which the people should see themselves reflected” – “these four interrelated

aspects of the argument… become a whole after all have been presented for reflection”

(Benson, 81).

Mayan

We begin with what appears to be the end of the story, via the Mayan perspective

(from our limited vantage point here in the far-flung future, completely out-of-context

with what it means to truly be Mesoamerican), for, according to the records of the Popul

Vuh, they became fully integrated human beings. Around 900 c.e., we find the Mayans

connecting internally to realize their own power; and once realized, they walked away

from the system as it no longer served them; in other words, lesson learned.

Approximately 500 to 600 years later, we find the Quiche Maya putting to paper the

stories of their people in a codex we know as the Popul Vuh. This is a codex broken into

3 sections: the creation of earth, legend of the Hero Twins and, ultimately, the creation

of human beings. As well, it preserves the history of oral teachings reaching back

thousands of years (most likely). It is, at its core, a teaching of their path to

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transcendence and the way to allow “true” humans to come to be. We will understand,

by its ending, that the Mayan people not only walked away from the pyramidal temples

and cenotes of sacrifice, they no longer even needed these places to communicate with

the hyperbody for they themselves had become gods (aka integrated human beings).

We begin in the Popul Vuh by looking at and interpreting the player-characters of

1-Hunahpu and 7-Hunahpu, the “heroes” of the prequel. I call it the prequel since it is

the children of 1-Hunahpu, twins, who pave the way for “true” humans to emerge.

There exists evidence in the books of Chilam Balam (more on this in a bit) enough to

convince me to believe that 1 and 7-Hunahpu are, it would seem, one-in-the-same

person seen from different perspectives. By that I mean to describe 7-Hunahpu as the

physical body reflected in the horizontal plane of reality, while 1-Hunahpu emanates in

spirit from the source hyperbody of the vertical plane of reality (ie: consciousness). 7-

Hunahpu is what they would describe as the nahualli, earthly double or clone, of 1-

Hunahpu. During this adventure, then, 1-Hunahpu is akin to a “ghostly observer”

viewing events through 7-Hunahpu’s corporealness. 1-Hunahpu is “ghosting” through a

host “mechanism”. 7-Hunahpu functions as the keeper of the host and is the mind

generated by 1-Hunahpu, what is potentially the ego, but an ego which functions for

the spirit, not independent of it.

From the books of Chilam Balam we find an association of the Maize god with 1-

Hunahpu. “One god particularly identified with the Underworld was the screech-owl

Muan, who was also associated with maize and rain. In many cases the Underworld

gods resembled, or represented certain aspect of, deities of the Earth and sky” (Allen,

97). They seem to be “reflections” of one another.

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The story proceeds, then, to describe 1 and 7-Hunahpu’s proficiency at the

ballgame. So athletically dominant are they that 1-Death and 7-Death, of Xibalba, have

sent for them. Xibalba is the layer of the Underworld of the Mayan universe; to survive

Xibalba and its 9 sub-layers, one must “outwit the repellent gods” then “ascend into the

sky” (Allen, 97). 1 and 7-Death appear to me to represent the shadowy reflections of 1

and 7-Hunahpu. As “they” would gaze into a smokey shard of polished obsidian, “they”

would see gazing back at them the physical appearance of 7-Death. Knowing 1-

Hunahpu is “ghosting” 7-Hunahpu, they can imagine 1-Death “ghosting” his own host

through the eyes of 7-Death. The mirrors, as can be found in many worldly tales dating

as far back as the Olmec; calm pools of liquid water, blood, et cetera, too become an

access portal to view the “other” side of the Underworld.

Thus, in what seems to be a form of therapy, an athlete, in this case, would feel a

swelling of pride and subsequent superiority, perhaps, and, to reharmonize his/her

spirit, would enter a cave to meditate. The cave represents a physical aspect of his/her

inner being, their store consciousness where the shadow of 1 and 7-Death reside. At

this juncture of the tale, 1 and 7-Hunahpu were unable to integrate their shadow selves

as they could not overcome 1 and 7-Death at the ballgame, they lost and were

decapitated. It was left to the next generation to build upon their ineptitude, to

become better at the ballgame (representing a game of life and death) and overcome

Death, more specifically, the fear of Death.

Now enter the hero twins, sons of 1-and 7-Hunahpu, Hunahpu and Xbalanque, for

the main event. They were born via the “seeds” of the head of 1-Hunahpu, which had

been decapitated and staked and rooted itself and began to bear fruit; this fruit

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impregnated Blood Moon, daughter of an Underworld Lord. She was banished and

ascended to our world to live with 1 and 7-Hunahpu’s Mother. She proved her worth

and raised the twins after the virgin birthing. They grew into young men and, like their

father, excelled at the ballgame and were, too, summoned to meet with 1 and 7-Death.

The twins, however, learned from their father, to be present and outwit those of the

Underworld “by their cunning, courage and perseverance” (Allen, 97). But, even more-

so, they had to overcome Death or the fear of it.

The twins succeed in this by using their imaginations, by playing and bringing

laughter and joy in to the world. They had fun and 1 and 7-Death falter because of this,

the twins are victorious at the ballgame. Afterwards, the “terrified Xibalbans expected

to be executed, but the Twins agreed to spare them on condition that they no longer

demand human sacrifice” (Allen, 97). “After reporting that they had ‘cleared the road of

death, loss and pain’, they ascended to the upper world. Their duty done, the Hero

Twins were taken up into the sky” to become the sun and moon (Allen, 97). However,

this is not the end of the tale. The Hero Twins now face the “Arrogant Imposter”, the

final lesson.

7-Macaw “basked in his own delusions of grandeur” (Allen, 97). This figure

believes himself both the sun and the moon. For all intents-and-purposes, he

symbolizes the ego as he has armored himself in all of the most precious metals and his

teeth are that of blue sapphires. He has identified himself with material wealth rather

than those riches of the heart, compassion and modesty (virtues valued by the Maya).

He also claims to be able to control time. Even his children, Zipacna and Earthquake

(Mountain Maker and Mountain Breaker) arrogantly believed they single-handedly

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shaped and controlled the earth. These conceptual things, known in the Popul Vuh as

monsters, would have to be overcome for the gods to emerge, for the creation of

human beings.

7-Macaw, then, is a state of mind which overtakes and possesses the mind-body of

7-Hunahpu. This unsolicited state emerges from the shadowy underworld within the

repressed animal-body. The Macaw, seen as the ego’s nahualli in the local fauna,

becomes a trigger mechanism to distinguish one’s mental state. To overcome this

identification with material wealth and the grasping to control the shaping of the earth

and time, follow the path of the Hero Twins. The story says that they first attack it with

a blowgun and crack its mandible and its sapphire teeth are loosed. This only serves to

enrage 7-Macaw and he bites off Hunahpu’s arm. Subterfuge becomes preferable as

the mode of confrontation, henceforth. In more understandable terms, our own

personal anger cannot be directly useful to engage and disarm our ego; we must not

“battle” it but, instead, to offer compassionate healing.

The Hero Twins fall back on Nature to assist in their endeavors. The “elders” Great

White Peccary, grandfather, and Great White Coati, grandmother, join with the Twins

and, with the use of imagination again, become Dentists who show up to re-set the

teeth of 7-Macaw. They extracted his blue sapphire teeth and replaced them with

kernels of corn. Interestingly enough, this procedure also gave 7-Macaw clarity.

Translating this, we read that to overcome material wants, replace the material wealth

with something that will feed the body and nurture the spirit. In addition to actually

fulfilling true needs, one gains clarity as to what is truly important (Allen, 97).

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The Hero Twins, Hunahpu and Xbalanque, in the finality before human beings can

be created, bury the sons of 7-Macaw, Zipacna and Earthquake. These two, while

experienced as actual aspects of Nature, they also represent an internal understanding

that rather than controlling Nature we work with it to a mutually beneficial outcome. By

burying these things, I believe the Mayans were not repressing them, but rather

ritualistically remembering they belong to the earth, acknowledging them yet moving

on without these desires to hold them out of the earth.

There must be, based on history and these mythologies, those of the Mayan

peoples who became integrated and fully human. The follies of life as they once knew

them seem to have become unimportant. Their cities and temple pyramids were

abandoned in and around 900 c.e. and the Mayans were fully integrated human beings.

No longer did they find it necessary to speak to the gods to maintain the earth, they

became the gods which would maintain with the earth. As gods, the temples were no

longer an aspect of their daily lives and a majority of them, I am sure, walked the earth

in peace from then on. To be clear, though, this has little to do with the surface level

goings-on of daily life in Mesoamerica; nothing to do with the “abiding concerns [of]

kingship, politics and war” (Allen, 97).

Toltec

Soon after, the Toltecs arrived in the Valley of Mexico, north of the Mayan cities,

and established themselves in Tula. However, at some point, their influence spread

down into Chichen Itza where the addition of the pyramid of Kukulkan (one of the two

creation gods – was known to the Maya as Gucumatz), is believed to have been

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constructed by immigrants of Tula and contains architectural similarities enough to

warrant a Toltec claim. Furthermore, they are regarded as having reignited the use of

the complex at Teotihuacan, whose original constructors are unknown and simply

referred to as the Teotihuacanos (they walked away and burned the buildings down four

centuries before the Maya had abandoned there own, as we have seen).

Historically, they seem to have dominated the region for some 3 centuries. They

held together peace and war, humility and vanity through the twins Quetzalcoatl and

Tezcatlipoca, respectively (Quetzalcoatl is not only translated as “plumed serpent” but

also “precious twin” according to Allen, 97). Such a need to make human sacrifices to

the hyerbody remained somewhat held in check, until some unforeseen addictions took

hold and an entire people are left to abandon themselves rather than the pyramids.

“The biggest place of pain you create is when you abandon yourself” (Amara, 2012).

It seems to be a culture not too distant in its nature to America’s and a lot can be

learned from their teachings. They excelled at peace in some pockets and at war in

others; the two always watching the other with baffled gazes as to how the other side

functioned. But, life is good in a culture when the crops yield bounties and clean water

pours forth unabated. So it was during the Toltec’s reign.

However, towards the end, “the Florentine Codex remarks, ‘at last Quetzalcoatl and

the Toltecs became neglectful” (Allen, 97). This codex hints at pulque, an alcoholic

beverage, being the culprit, or, rather, the abusive drinking of pulque as cause of

people’s neglect and the deterioration of the civilization due to this inability to receive

the accurate transmissions. “[W]e can see that accepting as true something that is not,

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may not only block our ability to receive the proper messages of what IS true, it may

even send contradictory messages” (Knight-Jadczyk, 2012).

Their teachings remain and the larger perspective of the awareness of the

hyperbody’s guidance can be rediscovered through the reactivation and proper use of

the Teotihuacan complex. It entails the use of the primordial elements of earth, water,

air and fire as they correspond to the aspects of our humanness. These things are the

physical body we inhabit, our emotional body, our mental body and our spirit, each in

line and with respect to the elements listed prior. To release our idea of what we think

each of the first three mean to us and return to the fire of spirit is to open up to the

lunar and solar energies once more. We, too, release our addictions and what we want

to believe to be the transmission of the hyperbody and listen to the balanced

transmission. Without this process of ritually returning to spirit, we only receive a

partial message. The original message remains in that realm of hyperdimensional

space; it is intended to be found. This is what is left to us to complete. Until then, we

view the final chapter of this period of space-time with an example of the madness

which ignites within a culture processing the transmission of the hyperbody through

their addictions (the above is to be credited to the Toltec teachings provide me by

HeatherAsh Amara, while at Teotihuacan).

Aztec

The “myth of Quetzalcoatl’s exile from Tula and his ascent into the sky to become

the Morning Star was widely thought to prophesy a happy future, a prospect to which

the Aztecs clung. This promise was contained in Quetzalcoatl’s own prediction before

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his death that he would one day return, conquer his enemies and establish a new

dominion of piety” (Allen, 97). This is very telling, particularly for the Aztecs who

inherited, rather, usurped viciously, the role of hegemonous overseers and subsequently

co-opted the mythologies.

Their interpretations of these myths lacked the cohesion of previous cultures due

to various circumstances in the ecology and, perhaps the abuse of pulque or other

drugs. It had caused them to begin losing touch with the space-time that was in the

now and begin to dwell on the past and future. This clinging to the prospect of finding

happiness in some distant future is quite similar to the Western mindset and its notions

of psychological time. There seems to be no now; always “those were the days” (the

past) and “tomorrow will be better” (the future). Eckhart Tolle might suggest that the

Aztecs had a psychological “form of non-acceptance, some form of unconscious

resistance to what is”. And, this would depend “on the degree of resistance to the

present moment”. He continues to remark of the mind’s habitual nature to deny or

resist the Now “because it cannot function and remain in control without time” so it

perceives a threat in the present moment (Tolle, 2004).

Continuing to pull from the Florentine Codex, we begin to unpack so much fodder

of the Aztecs to illustrate our descent into a sort of madness, like an angst-riddled teen-

ager grasping at proverbial straws to gain understanding in the cosmos. They had

entered the valley from the north-east, and after centuries of struggle, began to entrain

with the people and the geography and, in approximately 1428, established a homeland

on Lake Texcoco with a capitol, Tenochtitlan (Cotterell, 99). One might expect them to

pick up where the Mayan and Toltec peoples had left off, but that is not what the Aztecs

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had in mind. They were responding to what amounts to a twist in the story. What the

hyperbody had signaled in millennia past had begun to “sour” in a way.

“[H]yperdimensional realities as well as the idea of cyclical catastrophes [signal]

both the end and the beginning ‘worlds” (Knight-Jadczyk, 2012). The messengers of the

hyperbody consistently emanate the resonance of humility and compassion; this would

be an identification with the vertical plane of spirit; yet, in its very nature, there is an

allowance of the turning of the independent (and distractible) mind to allow for vanity,

greed and identification with the horizontal plane of physical matter and the

reductionist’s limited view through the senses. In the context of Mesoamerica, we

would speak of the Mayan tapping into the prior, while the Aztecs the latter.

What they bring to the table in terms of mythology is Huitzilopochtli, the

“Hummingbird to the Left” (indicating a southerly direction, and there are several

varieties of blue hummingbirds in the south of Mexico). “If the human unconscious

permeates an animal unconscious, then an activation of an archetype in a human

psyche could be the activation of the animal dimension of that psyche” (Arraj, 96). For

example, the blue hummingbirds, a nahualli of their god, discovered by the Mixtec

(those who would become known as the Aztec) as they journeyed south into the Valley

of Mexico and Lake Texcoco, would be seen as synchronous with the vision of

Huitzilopochtli.

Primarily, to understand Huitzilopochtli’s story, we need to first state the tension

felt by the Aztecs to maintain the integrity of the 5th Sun of Creation, its destruction

foretold by way of “movement”. Traditionally, this is interpreted as earthquakes. And

that could be, but, intuitively, we could also see this as movement of a great too many

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people living in an unsustainable way. The Aztecs viewed the cosmos as inherently

unstable or in flux, and, at the expense of the people, acted in ways seemingly unnatural

and illogical to counteract this inevitable destruction of the 5th Sun by “movement” until

the characteristics and demands of Huitzilopochtli are understood (Allen, 97).

At their foundation, the Aztecs follow the dogmas of the four sons of Ometeotl,

the creator; the 4 pillars of the earth, they are the four incarnations of Tezcatlipoca. Like

Vishnu in Hindu beliefs, Tezcatlipoca has garnered many incarnations since being

adopted from the Toltecs. The eldest of them, the ancient Xipe Totec, is the god of

agriculture. This is the archetype which holds the memories of the techniques to grow

and cultivate the land and is considered the incarnation Red Tezcatlipoca. Also known

as the “Flayed One” due to its many subjects being flayed and their skin worn for many

days to insure a proper and good planting and sowing. This ritualistic murder is

designed to service the Great Mother, Coatlicue, through Xipe Totec. Coatlicue is the

Great Mother who, at this time, is signaling that She may or may not be able to produce

enough crops to sustain the ever-growing population the way they are “treating” Her.

Xipe Totec, then, holds the symbol to earthliness and the physical, bodily form

interpretation of transcending by shedding of one’s skin as does the maize its husk in

the wanting to insure a bountiful crop.

Black Tezcatlipoca, the second son, is viewed, not only as the Lord of Mictlan, the

Aztecan Underworld, but also as a shaman. “This restless, dark deity…could ‘see into the

hearts of everyone” (Allen, 97). Bernardino de Sahagun, a Franciscan friar who compiled

the Florentine Codex, wrote this of Tezcatlipoca. Harkening back to the days of the

Mayan and Olmec meditation system utilizing caves and polished obsidian mirrors, the

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Aztecs viewed and were viewed by Tezcatlipoca via this device. However, unlike the

Maya, the Aztecs remained afraid of “His” wrathful appearance as they would not face

Death as did the Maya. This god, I would say, turns the mirror back onto the person to

show the true “image” or true nature; thus, when not on the proper path of potential,

the viewing, or scrying, would be a very disturbing one, enough, hopefully, to push you

to correct the disharmony within.

White Tezcatlipoca steps forward as a third son of Ometeotl. Through the

summoning of the archetypal energies of Quetzalcoatl, the “precious twin”, a hope that

the sacrifice of victims to sate the appetite of the entire pantheon to continue their

operations of the cosmos could be quelled at some future time of His return. To the

Aztecs, this was a future dream of peace and tranquility not to be met during their

reign, so, the business of ritualistic murder would continue unabated to preserve what

they believed would otherwise be the demise of the 5th Sun.

Cortes, as a note to be expounded on later, arrived eight months after a Venus

Transit. Venus was more commonly known to those of Mesoamerica as Quetzalcoatl (as

the Morning Star, Xolotl was his dark twin, the Evening Star). Therefore, Cortes was

believed to be this humble god’s return and the beginning of peace in the region. Alas,

were they mistaken. Or were they?

More on this later, for now, we begin the new chapter and youngest son,

Huitzilopochtli, or Blue Tezcatlipoca. He represents nothing less than the emergent

solar deity of the 12th century, even well before the pyramid, Tenochtitlan, is built and

dedicated to Him. “Huitzilopochtli was a warrior god”; “he was conceived miraculously

by his mother Coatlicue” (Allen, 97). His first act: to push his own sister, Coyolxauhqui,

HYPERBODY 23

the Moon Goddess, down the steps where her body broke into pieces. His second act:

to slay the “innumerable children” of Coatlicue. We can interpret this as a declaration of

the people of Tenochtitlan to an isolated identification with the solar energies. This

repression of the Divine Feminine energies, lunar in nature, may be the root of the

imbalance of their culture and perhaps even our own. This is the other part of the

transmission.

These reflective archetypes of the Aztec and their rituals orbiting the power of the

mirror’s reflective nature date back to and were inherited by the Olmec. “The symbol of

the Sun” (Xipe Totec, toads, maize, regeneration), “the Smoking Mirror as Lord of the

Four Quarters and Creations” (Tezcatlipoca, the shaman), “the mirror of divination”

(Quetzalcoatl, the “precious twin” of Tezcatlipoca, redeemer of the future), “and the ruler

as the mirror in which the people should see themselves reflected” (Huitzilopochtli,

defender of the Great Mother) – “these four interrelated aspects of the argument…

become a whole after all have been presented for reflection” (Benson, 81, p125).

The Florentine Codex continues: Coatlicue, it is said, “had been guilty of sexual

promiscuity, a grave sin….” (Allen, 97) and could be interpreted as a boom in the

population causing pressures on the land to produce, and the blame being placed

squarely on the now innumerable children (still sounds familiar). “Since ‘end time fever’

would not go away, it was codified as ‘believe in our dogmas, and you will go to heaven

at the End Time’. ‘It will only happen once, and we are the agents of the god who is

going to destroy everybody who does not belong to our club” (Knight-Jadczyk, 2012).

To this I would take us on a detour to visit some visionaries from around the world who

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have seen a Blue Man appear with a message to this magnitude, and similar enough for

me to ascribe the moniker of Blue Man to Huitzilopochtli.

Blue Man

In what amounts to an intriguing plot twist, either the transmission dampened that

portion of our mental body associated with the Lunar Feminine with some yet unknown

purpose, or we tainted the body’s ability to receive the authentic transmission and

instead fully embraced the Solar Masculine. This is not an isolated occurrence. A similar

reactionary mode has flared up, during this time-period, throughout the world. It did

not occur simultaneously, but rather spread out over many centuries as would spotty

showers. Now, did the hyperbody fluctuate in its resonance or did we on earth choose

to conceive of it differently? Is it possible that, through the choices of food and drink,

and various addictions we interfered with the way we receive the signal? If pulque, and

now alcohol in general, were to become a daily part of our rituals and abused, it would

become an addiction and, therefore a distraction from the cause. In the case of the

latter, a new messenger/projection of our collective consciousness would be required to

right the ship and correct the distortion and cause of the imbalance. Enter Blue Man.

Visions of Blue Man have cropped up in this “dark” time of the psyche. From

Swami Muktananda, in the mid 20th century, we discover a vision which reveals itself as

Shiva, the Blue Lord. When we investigate further, Shiva is only the destroyer, masculine

half of a greater being. Shakti, the creator, feminine half, is missing (Fox, 2008).

Hildegard of Bingen, a 12th century Christian mystic and Benedictine abbess, has “a

powerful encounter with a man in sapphire blue” (Fox, 2008). Oddly enough, perhaps

HYPERBODY 25

coincidentally, the Aztecs also envisioned a Blue Man, Huitzilopochtli, in the 12th

century. However, Hildegard regards this Blue Man as Christ, a Virgin born son of God

offering compassion and a message of healing through his own death and the story of a

Mary Magdalene as the lost aspect of the Divine Feminine. “The throat or fifth chakra is

where so much healing (or pain) is spread in the world.”; “Are we healing or are we

hurting others? Do we create or do we destroy? All these questions are raised in the

context of the Blue Man” (Fox, 2008).

We now get a better sense of who or what Huitzilopochtli might be in terms of

archetypal energies. Matthew Fox lays it right out there very succinctly:

“Psychologically speaking, it is said that blue signifies distance, love, peace, and

happiness…. Of course there is a dark side to ‘blue’…. A wound can make us ‘black and

blue” (Fox, 2008). “Blue names the expansiveness of the human heart – not only for

beauty but also for pain…. And also when darkness overtakes the heart, it is a blue

event…. Thanatos (love of death) takes over from biophilia (love of life)” (Fox, 2008).

We have yet another vision of Blue Man from a legend of Turtle Island (aka, North

America). Black Elk, in his youth during the mid 19th century, came to have a profound

vision ending in the sight of a flaming Blue Man. He describes an excerpt of his vision:

“We came above a place where three streams made a big one - a source of mighty

waters - and something terrible was there. Flames were rising from the waters and in

the flames a blue man lived. The dust was floating all about him in the air, the grass

was short and withered, the trees were wilting, two-legged and four-legged beings lay

there thin and panting, and wings too weak to fly. Then the black horse riders shouted

‘Hoka hey!’ and charged down upon the blue man, but were driven back. And the white

HYPERBODY 26

troop shouted, charging, and was beaten; then the red troop and the yellow. And when

each had failed. they all cried together: ‘Eagle Wing Stretches, hurry!’ And all the world

was filled with voices of all kinds that cheered me, so I charged. I had the cup of water

in one hand and in the other was the bow that turned into a spear as the bay and I

swooped down, and the spear's head was sharp lightning. It stabbed the blue man's

heart, and as it struck I could hear the thunder rolling and many voices that cried ‘Un-

hee!’, meaning I had killed. The flames died. The trees and grasses were not withered

any more and murmured happily together, and every living being cried in gladness with

whatever voice it had. Then the four troops of horse men charged down and struck the

dead body of the blue man, counting coup; and suddenly it was only a harmless turtle”

(http://www.welcomehome.org/rainbow/prophecy/BlackElk.html). In this vision, Black

Elk sends his spear through Blue Man’s heart, connecting with the message; balance is

restored, indicated by the presence of a meek and peaceful teacher, turtle.

Blue Man requests of you your vulnerability; this is lunar in nature.

I have no definitive stance on the sentient status of such a hyperbody, a Great Mother

which would send such emissaries to assist us in our choices, but, it is as likely to be a

cosmic wind saturating our breathable sphere with elements or particles of life building

materials we are unconsciously sensing as to be a Great Mother who would nurture us

with such a hyperdimensional, hyper-intelligent intent (a projection of how we perceive

the cosmos). Such a messenger as Blue Man would have us couple the destroyer with

the creator to restore balance and eliminate such despair induced violence.

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Spanish

With Hernan Cortes, the Aztecs fulfill the perceived dream of Blue Man as they

chose to manifest it, given their perception of the transmission. The Aztecs give the

appearance, from this futuristic, detached viewpoint which does not see the full

spectrum of what it meant to be Aztecan, of a culture dreaming to create a die-back of

the populations living unsustainably. They seem to be following this idea that the

“innumerable children” will choke the Great Mother and destroy the 5th Sun by their

“movement”. Cortes arrives and is seen as the savior, Quetzalcoatl, White Tezcatlipoca,

who will bring about a better tomorrow; and he arrives on the date prophesied; on the

coat-tails of the Venus Transit the previous year’s spring (sometime just before the

Summer Solstice). They either viewed the planet Venus as Quetzalcoatl, the body of the

god, or as his messenger.

Historians have always, at this point, sort of mocked the Aztecs and their

superstitious beliefs for they all but bowed down and opened the gates to the Spanish

Conquistadors. However, Cortes, for all intents and purposes, was the new coming of

Quetzalcoatl due to the wave of disease and war the Spanish brought with them. It was

a virtual tsunami of death that the Aztecs had dreamt was needed to save the Great

Mother. Blue Man’s authentic message of compassion and the wound created by the

repression of the lunar energies still lingers as it was not this die-back prescribed by the

Aztec vision. The Western world holds this inheritance and is left to “see” it and act to

correct it.

There is overpopulation, poverty and suffering. In the United States, we still send

people by the thousands everyday, worldwide, up the pyramid to sate what we perceive

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is the need of the Great Mother, the source hyperbody, via the military-industrial

complex . If we reunite Coyolxauhqui, Moon goddess and sister, with her brother,

Huitzilopochtli, and Shakti to Shiva, we begin to see the harmonizing vortex in a non-

dual fashion, would the balance return? As these are the two recognized energetic

aspects of the source hyperbody perceived to us as two disparate and non-local events,

it could be suggested that we have, through our addictions, failed as of late to receive

the entire transmission; hence the appearance of Blue Man. Until then, I suppose we

shall keep going round until we have learned the lesson.

Presently

To “know your mind, the body will always give you a truthful reflection, so look at

the emotion…. If there is an apparent conflict between [mind and body], the thought

will be the lie, the emotion will be the truth”. Your “unconscious mind activity…will

always be reflected in the body as an emotion” (Tolle, 2004). As we begin to awaken to

the crisis of non-sustainability in our current world lifestyles, we pause to feel our way

back to the root-cause. There we find, in the unconscious mind, waiting for us some

series of synchronous details which will, when reflected upon, reveal itself as a pattern

leading to our solution. In this reflection, Blue Man holds these items for us and allows

us to reintegrate the lunar energies in our own time. Once at this juncture, we can

begin to retrace the leadership and teachings of the Olmec, Mayans, and Toltecs in

order to face Death once more to bravely face the coming of the 6th Sun of Creation.

Why, we have already begun the new long count, is it not time we became “true” human

beings as well?

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Toltec Addendum

One of my elders, and teacher, has reminded me, and I shall pass it on here, that

the Toltecs themselves carry a story which opposes the archeologists and is just as

legitimate. This I have heard from the mouth of a direct descendent of these gifted

artisans that the Toltecs built and inhabited Teotihuacan and transformed into gods as

well due to the leadership and guidance of Tezcatlipoca. I lean towards these direct

words as much as I do the Popul Vuh and the various codices which come from the

people who lived in this world. Archeologists have their opinions and have a right to

them based on their own intuitions, but the word of the people of Mesoamerica holds

much more weight to me.

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References

Allen, Tony and Lowenstein, Tom (97). Gods of Sun and Sacrifice: Aztec and Maya

Myth. Duncan Baird Publishers. Pages: 13, 24, 25, 34, 36, 37, 44, 45, 57, 58, 70, 74-

75, 77, 79, 82-83, 90-91, 100-105.

Amara, HeatherAsh (2012). The Toltec Path of Transformation: Embracing the Four

Elements of Change. Hierophant Publishing, San Antonio, Tx. Kindle locations:

1535.

Arraj, James (1996). The Mystery of Matter: Nonlocality, Morphic Resonance,

Synchronicity, and the Philosophy of Nature of Thomas Aquinas. Inner Growth

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3050, 3091.

Benson, Elizabeth P. (1981). The Olmec and Their Neighbors. Dumbarton Oaks

Research Library and Collections, articles by John B. Carlson and Pet T. Furst.

Pages: 125, 150.

Cotterell, Arthur, editor (1999). Encyclopedia of World Mythology. Parragon, NY.

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Fox, Matthew (2008). The Hidden Spirituality of Men: Ten Metaphors to Awaken the

Sacred Masculine. New World Library, Novato, CA. Kindle locations: 3823, 3838,

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Alive. Red Pill Press. Kindle locations: 2805, 3696, 3793, 3828, 4016, 4019.

Ouspensky, P.D. (2011). Tertium Organum: The Third Canon of Thought and a Key to

the Enigmas of the World. White Crow Books. Kindle locations: 2114, 2120, 2127.

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