Saturday, July 28, 2012

A simple reiteration:    I am an avid follower of Prussian and Hawaiian history and the wrongness done to both sets of indigenous inhabitants by the righteous.

With that being said, I can't help but mention the fact that the Americas were pillaged in like manner by the righteous who went to do good and who did well....

Two things worth remembering:
      1) a flame that lights another loses nothing; and
      2) bigots, hypocrites and the leaders of all the one and only true churches are amongst the righteous.

Tuesday, February 7, 2012

Justifying Romuva

An interesting post I came across this afternoon:

13 Nov 2009

Posted by opinionatedbean in religion

I usually have a combination of thoughts and feelings with regards to statements such as this:

"My apologies for the nearly duplicate posting, but just like the rumors I have heard about (the Slavic deity) Perun; I have likewise read (in “Of Gods & Holidays”) that Perkunas is associated with sacred fires and the oak.

However this book also does not cite its sources. Does anyone know what source materials are used to make these claims??"

This was in response to a post I made on a message board for Reconstructionists. My thoughts, when I read such comments are twofold; I am saddened and angered.

I keep running into this, and I’m sure my fellow Eastern Europeans feel the same way. I hate getting comments such as the above because it raises my hackles, to me it sounds like “please justify your faith”. Romuva, which is the modern expression of an ancient faith, a faith that has persisted for a very long time. Lithuania did not officially start being converted to the Catholic Faith until the marriage between Grand Duke Jogaila and Jadwiga, Queen of Poland…. conversion started in and around 1387, and it took about 200 years for conversion. Many of the beliefs, practices and customs continued until the 20thC. Our last sacred Oak Grove was chopped down in the 1790s.

Lithuanians are not reconstructing anything. It’s there, it has always been there. The problem with amateur pseudo-academics is that they are accustomed to studying dead cultures. The revival of the Roman Traditions, Hellenismos, etc … all the information is available in texts written a couple millenia ago, but there is no empirical proof that any of these beliefs, traditions have survived — they are myths now.

Lithuanians are referring to folksongs learnt at their grandmother’s knee, folktales taught as children in kindergarten, little proverbs uttered by our mothers when there is a thunderstorm. We never went through a witch-hunt/craze like Western Europe did. Our herbalists/faith healers were and still are revered.

Our source text? The “Liaudies Dainos“, good luck trying to read that if you aren’t fluent in the language. That’s the problem as well. Much of the “source text” that these pseudo-academics whitter on about are not reading their own source texts in the original languages. How many of them can read ancient greek? latin? ancient icelandic? Very few. They rely on translations, and much of the translating work was done decades ago. The expectation now is that us Eastern Europeans get on with it and translate as fast as possible so that they can analyse our source texts.

There is very little appreciation for the rich tapestry of customs and traditions which we have retained and nurtured – against oppression by the Russian Empire (Ems Ukaz anyone?) and then by the Soviet Authorities who tried to stamp out all vestigages of national pride, and even the languages. Very little understanding, or willingness to understand, that our faith is not something from dusty tomes — but a living and breathing and vital component of our lives.

I find it more than annoying that my faith structure in essence is being called into question. The whole – you believe that Perkunas drives a chariot pulled by 2 black goats, show me the source evidence for this. There is no handily packaged set of texts such as the Illiad or the Oddessy for these pseudo-academics to challenge and mull over. The fact that we say – our songs, our folktales, our prayers – means nothing.

I say bugger.

Thursday, January 19, 2012

When Religion Becomes Evil

 "Whatever religious people may say about their love of God or the mandates of their religion, when their behavior toward others is violent and destructive, when it causes suffering among their neighbors, you can be sure the religion has been corrupted and reform is desperately needed. When religion becomes evil these five corruptions are always present. Conversely, when religion remains true to its authentic sources, it is actively dismantling these corruptions ... "

Religious persuasions are indisputably central factors in the escalation of evil and violence on the global scene, and hence a growing subject of popular concern and debate. Many argue that religion is the chief source of problems in the world today. Central to this debate is the need to distinguish between "corrupt" forms of religious expression and the "authentic" forms that offer real correctives and solutions to this global threat.

Absolute Truth Claims
Blind Obedience
Establishing the "Ideal" Time
The End Justifies Any Means
Declaring Holy War

Excerpt from When Religion Becomes Evil

Chapter One

Is Religion the Problem?

Religion is a central feature of human life. We all see many indications of it every day, and we all know it when we see it. But religion is surprisingly difficult to define adequately. To illustrate the complex, multidimensional nature of religion, I sometimes present students in my Introduction to Religion course with the following assignment on the first day of class: "Take the next few minutes and write a brief definition for religion." What happens next is predictable. After excitedly removing paper from a backpack or notebook and placing pen in hand, the confident facial expressions begin to give way to awkward puzzlement. Some smile nervously; many avoid eye contact. Clearly, these bright students know what religion is. Many seem to be embarrassed by their inability to articulate a cogent definition.

The Problem of Definitions and the Limits of Our Perspectives

The problem of defining religion is a good point of departure for this book as well. The word religion evokes a wide variety of images, ideas, practices, beliefs, and experiences -- some positive and some negative. Putting these disparate elements into a coherent frame of reference is no small task. It takes some effort. It forces us to step back and reflect on our presuppositions. Most people, for instance, assume that religion involves human thinking about or engagement with God, gods, or some less personal understanding of ultimate reality. They might well envision individual or communal responses to the transcendent, such as prayer, worship services, rituals, moral codes, and so on. Some people naturally think immediately of the life and teachings of Jesus or the Buddha when they think of religion; others might picture the pope or Billy Graham or Mother Teresa in their mind's eye. To complicate the picture further, personal experiences factor in as well. An individual may think of her confirmation or his bar mitzvah. If she or he has had some negative personal history with "organized" religion, then that, too, will surely figure prominently into the presuppositions.

The word religion also conjures up images of destructive or even cruel behavior. Assumptions about religion now include violent actions rooted in intolerance or abuse of power. During the year following the attacks on New York and the Pentagon, Americans were inundated with media images of Islamic suicide bombers, Hindu fanatics attacking Muslims (and vice versa) in Northern India, and Christian clergy being arrested and escorted to jail on charges of criminal sexual misconduct.

Many of our current associations with religion are changing, in part because our vantage point is significantly different from that of the generations before us. Although the world has always been religiously diverse, we have a much more conscious awareness of religious pluralism today. Unlike a nineteenth-century Christian living in Europe or the United States, who may only have heard or read about people called Jews, Muslims, and Buddhists, a twenty-first-century Western Christian experiences their presence through social interaction and television images that pour in daily. Put another way, Rudyard Kipling's famous line "East is East and West is West and never the twain shall meet" may have made sense in the nineteenth century but not today. North and South have joined East and West in a system of globalization Kipling could not have imagined.

Whether or not we have wrestled consciously with issues of particularity and pluralism, at some level we are aware that religion is a complex component of human life. We know that religion encompasses much more than our own particular tradition or personal experience. Like the students passed on culturally in subtle and not-so-subtle ways. Putting the diverse elements into a broader framework for understanding, however, turns out to be more challenging than most people expect. Many of us don't make a concerted effort until we feel the need to do so. Frequently, we operate instead with a kind of "detailed ignorance" about religion.

The field of economics provides a good analogy for our understanding of religion and its role in the world. Many of us know a fair bit about economic realities. We invest enough time and energy, hopefully, to avoid making poor economic decisions about homes, investments, and retirement plans. Few of us have PhDs in economics, however. Few of us are able to make sense of the daily onslaught of economic numbers and at the same time place those in a larger, global, economic context. When something destabilizing occurs, it may force us to look again at how we have allocated our retirement funds or whether it is wise to buy a new house or car in a volatile market. Uncertainty exposes the gaps in our understanding, and so we tend to pay more attention, to ask more questions, to think more broadly about the economic realm and how it affects us personally. We may not become experts, but many of us will certainly make a concerted effort to learn enough about the details and the bigger picture so we don't make costly decisions unwittingly.

World events at the outset of the new millennium provide an impetus to take a step back and think more broadly about religion and the turbulent forces connected with religion in our world.

Regardless of one's personal views about religion, the comparative study of religion offers an effective way to tackle the problem of detailed ignorance.

--From When Religion Becomes Evil, by Charles Kimball.

September 3, 2002, Harper San Francisco

Tuesday, December 20, 2011

Winter Solstice in a nutshell....

Winter Solstice celebrates the increasing light after the longest night, the major festival of the year. Celebrated with feasting and fires, it is the longest night of the year when the Sun is farthest from the Earth. This is a time of rebirth, when candles are lit to welcome the Creator who is the returning Sun of the Winter Solstice. In Wicca, Yule is the time when the Goddess gives birth to the God. At this time, the Holly King (God of the waning year) is vanquished by the Oak King (God of the waxing year). At Yule, the two god-themes of death and rebirth coincide. This day is when the north pole is furthest from the Sun and is called the Winter Solstice. The Sun crosses the sky at its lowest point all year, crossing the sky in the quickest time and is therefore the shortest day of the year. Winter Solstice marks the start of winter, and from then on the days start getting longer. Yule is celebrated as the rebirth of the Great God who is viewed as the newborn Solstice Sun.

Kučios/Kaledos Winter Solstice Eve – Beginning of the year marks the end of the year when the world returns to darkness and non-existence. However, as death begets birth, the two year-end holidays also herald the rebirth of Nature and the return of the Sun. Renewal of time and the beginning of the new year is linked with the return of the sun. In years past, the Moon calendar was used for time; with the development of agriculture, the Sun calendar took root.
One of the most prevalent traditions that has remained through the centuries is that of bringing evergreens into the home. Evergreens and fir trees were sacred to early peoples including the Celts, Germans and Greeks. Originally, pagans would go into the woods to take offerings to the evergreens as they signified the life force prevalent in the deepest time of winter with its hope of renewed life. Trees would be decorated with objects that represented fruits, nuts, berries and even flowers symbolized the return of summer's bountiful harvests. Hanging an evergreen wreath crafted from holly. ivy and, of course, evergreens. The circular form of the wreath represents the wheel of the year and the completion of a life cycle.

Friday, December 9, 2011

Let your old light shine anew....

The winter solstice for the northern hemisphere occurs when the Sun is at its lowest point in the sky around noon. It is about 23.5 degrees south of the celestial equator. The Sun rises its farthest south of east and sets its farthest south of west. Daytime is near its shortest and nighttime near its longest. Since ancient times, people have celebrated the solstice and observed it with many different cultural and religious traditions. The term solstice means "sun stands still." On the year's two solstices (winter and summer) the sun appears to halt in its incremental journey across the sky and change little in position during this time.

In ancient times, people were more intimately connected with the cycles of nature. The worship of the Sun is understandable in light of our reliance on warmth for food and life. Thousands of years ago, people noticed the days getting shorter and the sun traveling lower in the sky. Many thought this was the end of the world. In Northern Europe at winter, there would be up to 35 days without any glimpse of the Sun. As the Sun waned, people saw everything as dead and dying. Without sunlight, there would be no plants, no animals and soon, no humans. In the spiritual realm, many thought the darkness brought ghosts, trolls, and evil spirits out of hiding.

The middle of winter has long been a time of celebration around the world. Centuries before the arrival of the man called Jesus, early Europeans celebrated light and birth in the darkest days of winter. Many peoples rejoiced during the winter solstice, when the worst of the winter was behind them and they could look forward to longer days and extended hours of sunlight.

Winter Solstice has influenced the lives of many people over the centuries, particularly through art, literature, mythology and religion. The December solstice is also known as the winter solstice in the northern hemisphere and the summer solstice in the southern hemisphere.

In the northern hemisphere, the December solstice occurs during the coldest season of the year. Although winter was regarded as the season of dormancy, darkness and cold, the coming of lighter days after the winter solstice brought on a more festive mood. To many people, this return of the light was a reason to celebrate that nature’s cycle was continuing.

Winter solstice rituals are integrated into Christmas; however, with the over-commercialization of Christmas, Winter solstice inspires many to reexamine the ancient winter solstice rituals. This includes, but is not limited to, a gathering of spiritual women, in ceremony bringing back the Light = Life. This is not limited to the sun, but enlightenment of spiritual growth and peace for everyone in the Spiritual Matrix.

Now, people gather in camaraderie, eating and drinking delicious cuisine of the season, discussing past experiences of the solar year and personal accomplishments. After re-acquaintances, everyone gathers around the Yule fire, in remembrance of the past year that needs changing or losing, whether a habit, a job, a hurtful remark, written on a piece of paper. Then somberly, what was, burns in the Yule log fire.

The second part of the ritual is writing down what is desired for the coming year; wealth, freedom, service, and either folded away for reminder or burned, sending the message to the Universe.

A gift is brought by each, and given to another with love. This can be something gently used, and appreciated, passing it onto others.

The group performs a ritual for the returning Light, and again, peace for everyone. The circle becomes one of giving and receiving, hopeful for a healthy year until gathered again for the next Winter solstice.

When you say "Happy Hanukkah," “Happy Kwanzaa,” "Merry Christmas," "Season's Greetings," or "Happy Holidays," Winter solstice is what we have really been celebrating all along. They all reflect a moment of hope amidst a time of darkness. So, walk in the Light, and let your own light shine.


Wednesday, November 30, 2011


Sanctimonious and hypocritical righteousness is a disease encountered by many of The Righteous.....and the more I learn about the wrongs done to indigenous peoples, the more I question The Righteous.

Friday, November 25, 2011

Mayan Paganism

Mayan Paganism
Author: Bob Makransky
Posted: November 20th. 2011

In contrast to the Abrahamic religions (which include rationalistic-materialism: the pseudo-science practiced in capitalistic academia) , paganism isn’t a matter of beliefs, but rather of cognition. Paganism seeks to operate on an altogether different guidance system than thinking – namely, feeling; intuition; direct knowing. Paganism isn’t learned from books, but rather from relaxing, turning off the thinking mind, and tuning in to the messages of the plants; the wind; and the world around us.

Direct knowing is a more functional operating system for hunter-gatherers than is thinking (which became predominant when agriculture was invented) . As the earth continues to turn against us humans; and our materialistic society collapses as its short-term profit- (rather than long-term survival-) oriented mechanisms are increasingly unable to adequately respond to the crisis; this original form of cognition will revindicate itself. Either we humans will relearn how to rely upon feeling (direct knowing) rather than thinking to make our moment-to-moment decisions; or else we won’t survive as a species. We will either relearn how to listen to what the earth, our mother, is telling us; or else she will spit us out. This is what the much-vaunted coming transformation in consciousness is all about. The survivors of the coming holocaust (if there are any) will be the witches; and the new society they rebuild will be formed along pagan lines.

In this regard it can be fruitful to take a look models of present-day pagan societies (of which a few remain on the earth) , for indications of the possible forms and directions which can be taken by societies which emphasize feeling and intuition over thinking and believing. Although the Mayan Indians of Central America are, for the most part, subsistence maize farmers (i.e., agriculturalists) ; and for over three millennia their noble and priestly classes have evolved one of the most complex and sophisticated intellectual systems (mathematical, astronomical-astrological) which the human race has ever devised; nonetheless their everyday cognition is decidedly pagan (not materialistic) .

Anyone trying to make head or tail of Mayan stories (such as the Mayan “Bible”, the Popul Vuh) ; or trying to interview Mayan priests with a view towards understanding the taxonomy of their systems of deities and worlds and astrology; soon runs up against a wall: there is no way of classifying anything. You can’t get the same answer about anything from two different Mayan priests; nor the same answer from the same priest on two different days. When performing ceremonies Mayan priests recite sing-songy litanies which don’t really mean anything per se, but instead have a lyrical, evocative, poetic quality rather than any kind of literal meaning. In other words, to the Mayans thinking is not really the point.

In making major decisions, Mayans rely upon one form or another of what we would call channeling spirits. Everyday life in a Mayan home is governed by a set of ritualized behaviors which serve to remind people that everything – plants, animals, rocks, mountains, possessions – have feelings which must be respected in order to live in harmony with Ahau (The Spirit of the Universe) , of which everything that lives is a manifestation.

There are at least two dozen Mayan tribes in Guatemala, who speak related but mutually unintelligible languages, and who possess differing cultural and religious traditions. In this article we will examine some features of K’ekchi Mayan (north-central Guatemalan) paganism; but K’ekchi traditions are similar in kind to those of their neighboring tribes.

To the Mayans, everything is alive; everything is watching; everything cares. A person’s health, wealth, and well-being are very much dependent upon maintaining a correct balance in this world of living entities, many of whom are malevolent, or at the very least super-sensitive to being slighted. Some entities must be scrupulously avoided; others worshipped or propitiated.

Although there is a host of spirits – mostly malevolent – in the Mayan worldview, the principle deity of the K’ekchi Maya is Kawa Tzul Taka (Lord Mountain Valley) , who has power over – and takes care of – the earth, trees and plants, rocks, animals, and humans. Although usually referred to in speech as a male being, Mayan priests, if pressed, will aver that Kawa Tzul Taka has no sex; or perhaps is a dual deity partaking in nature of two of the nine Mayan gods of the earth (namely the Creators-Formers Gucumatz, the feathered serpent; and his consort Tepeu, the Conqueror) .

Kawa Tzul Taka can mete out punishment to those who offend him; and he confers blessings upon those who worship him. He is invoked at ceremonies which take place several times yearly, at the times of the planting (April) , cultivating (July) , and harvesting (October) of the maize crop.

During the prayers at these ceremonies the altar will sometimes appear to “light up” – a palpable presence fills the room – and a group of female channels are ready to receive Kawa Tzul Taka’s messages, and then pass them on to the attending priests. It is normal for Kawa Tzul Taka to appear in the dreams of leaders of religious brotherhoods to tell them whom to appoint to which offices in the brotherhood (appointments should not be made in the absence of such dreams) .

Unlike the ceremonies of other Mayan groups (which take place in daytime, around an open fire) , K’ekchi ceremonies take place at night or in caverns (k’ek means dark or night, and the word K’ekchi means “of the darkness”) . These ceremonies go on all night long, prayer alternating with dancing to slow, rhythmic, haunting son music accompanied by musicians on homemade harp, guitar, violin and drum. After the prayers conclude at 2:00 am, everyone shakes hands and eats. At dawn the men (who have already been awake for 24 hours) scatter to nearby caves to invoke Kawa Tzul Taka’s blessing on the maize crop and the community. The following noon the participants gather again for a luncheon and prayer session.

Kawa Tzul Taka is associated with the mountains, and the thirteen principle peaks in the K’ekchi area are regarded as especial manifestations of Kawa Tzul Taka (and they are considered to communicate with one another through the lightning and shooting stars) . All mountain tops – and also cave entrances, crossroads, and entrances to villages – are marked by wooden crosses, which represent the presence of Kawa Tzul Taka. To the K’ekchi’s, many (but not all) man-made objects are considered to possess souls; but crosses (Mayan crosses which, unlike Christian crosses, are equilateral) are unquestionably the most sacred of man-made objects. When people come to one of these crosses they must give offerings of incense, candles, flowers, or pine boughs as a sign of veneration for Kawa Tzul Taka. A slow son dance might also be dedicated to the deity, and a prayer made thanking Kawa Tzul Taka for his protection. A stone is often left at a cross as a substitute for the person’s soul. Before continuing on their journey, people will switch their legs and feet with small branches to ensure that their feet do not get tired.

Before cutting a tree, moving a boulder, or clearing a site for planting or building, permission for injuring the earth must be sought from Kawa Tzul Taka at a cross or in a mountain cave. This often involves sexual abstinence, and observance of food taboos, for a period of thirteen days prior to the ceremony. As in most K’ekchi ceremonies, Kawa Tzul Taka is propitiated with offerings of turkey soup, cacao, candles, flowers, and copal pom incense, as well as prayers of petition. At especially important rituals, such as planting ceremonies, or planting the corner post of a house, a chicken might be sacrificed as well, and its blood sprinkled on the seed maize and the cross.

If permission is not sought or is not properly requested (if sexual or food taboos were not observed) , then Kawa Tzul Taka will retaliate: hunters are punished with a dearth of game, or are bitten by snakes; farmers find their crops attacked by animals or destroyed by winds and rain; or the people might suffer illness or lose their souls. Besides fulfilling ceremonial requirements, it is necessary to propitiate Kawa Tzul Taka by leading a good life. Arrogance, marital fighting, and lust can bring punishments or soul loss. Whenever an offense against Kawa Tzul Taka has been committed, counteracting rituals must be performed.

Soul loss can either be permanent (resulting in death) or temporary (manifesting by physical or mental illness, or being struck dumb) . The souls of the dead are considered dangerous to the living, since they are considered to linger on, and can steal the souls or frighten the survivors with noises and manifestations if they are not propitiated. Candles or maize stalks are placed in the coffin as substitutes for surviving relatives, so that the dead soul doesn’t return to take its loved ones with it; and when the family leaves the home for the cemetery, an old woman remains behind to sweep the house and bid the dead soul to depart with the body.

It must be pointed out by someone who has experience in both societies that the reason we don’t experience such manifestations – we don’t intuitively sense and pick up on such things – is because our decadent, materialistic society has completely desensitized us to feeling – to feeling what is REALLY going on. We are robotic automatons, programmed to goose-step and “Sieg Heil!” We have lost our ability to feel and respond to our feelings. However, the K’ekchi’s – at least the few who are left who have not fallen under the spell of Evangelical Christian materialism – have not. When I began attending the ceremonies described in this article a decade ago, perhaps 70 or 80 people in my village attended these ceremonies. Now (in 2011) , they are down to 15 or 20.

If people fall into a river, their souls are considered to remain trapped in the water until they provide a ritual substitute – an image of themselves fashioned from copal pom incense, which includes bits of the people’s hair and fingernails. Incense is burned at the spot where the people fell into the river and their souls are coaxed to return.

Besides humans and spirits, certain objects possess souls, and become sad (rather than malevolent) if not treated respectfully. Some of these sacred objects are foodstuffs, particularly maize, beans, and sugar cane; and religious objects such as the cross, incense, candles, and harp. If the soul of one of these sacred objects is lost (through disrespect) then the well-being and happiness of the family suffers as a result. If maize is insulted (by being wasted, for example) then it loses its power to protect itself against mice and weevils, and it won’t germinate when used for seed. Besides disrespectful treatment, the soul of the maize can be lost by leaving a ladder standing against the house in whose rafters the maize is stored (the soul of the maize will slither down the ladder and get lost) .

As mentioned previously, special all-night propitiatory ceremonies are done to bless the seed maize, which is fed with turkey soup, cacao, and boj (fermented cane juice) , and the blood of sacrificial chickens. Besides seed maize, religious objects such as the cross, harp, and shakche (decorated arch of liquidamber boughs placed at the entrance of the house) must be ceremoniously fed with boj liquor, or else they lose their protective power (for example, the harp won’t play properly and the arch will permit disruptive people and influences into the house) .

Other objects which possess souls and can punish disrespect are trees, which must never be cut and left to rot without being used; and the house itself, which is considered to be greater than the sum of the souls of the trees which were cut down to construct it, and which can sicken and kill the family within if it is not treated respectfully. This propitiation begins when the first corner-holes for the house are dug, by feeding the holes the blood of a sacrificial chicken. When the construction is completed, candles are burned in the four corners and another chicken is sacrificed so its blood can be used to feed the rafters and door, to propitiate the spirit of the house. Bridges also have souls, and pigs (formerly, humans) are sacrificed at ceremonies to feed the spirit of a newly-built bridge so that it won’t take human victims (take the souls of people passing over it by occasioning their fall) .

A person’s walking stick is considered beneficent to the person, but malevolent for anyone else. Walking sticks are stuck in the ground at night near the pallets where they sleep to waken the owners in case a thief breaks into the house. Hammocks must not be left hanging up when not in use; nor must brooms be left outside overnight, else the spirit of the night will desecrate them and bring illness to the owner. The spirit of the night is dangerous, and indeed K’ekchi’s who go abroad at night do so in trepidation. Pregnant women avoid going out at night for fear their fetus might become sick or deformed; and men must avoid lustful thoughts when they are outside at night else they be accosted by temptress spirits who can steal their souls.

The point here is not that we modern pagans should mindlessly ape the Mayans’ particular cultural traditions (as so many New Agers seem to be doing, with their phony “2012 Mayan prophecy” bullshit) , but rather that we understand how the Maya sanctify their everyday lives; and perhaps emulate the essence of what they are doing (not the outward shibboleths) in our own fashion – and perhaps with less of the irrational fear (which is also a staple of the Abrahamic religions) . The Maya have a connection to the world about them which we moderns, in our materialistic society, have largely lost. The Maya make this connection by instilling a sense of humility (rather than self-important hubris) in people – by making people aware that they are not the center of the universe – and also by restoring a sense of the sacred to the routines of everyday life.

Our society teaches people not to care about the fate of our mother earth or future generations; and then it wonders why the earth has turned against us. We modern pagans have to point out that it is possible to feel the world rather than conceptualize it; to follow our own intuition rather to mindlessly obey societal fiat; to base our actions on the assumption that we are not the most important thing going. This is the lesson we can learn from the K’ekchi Maya.

(excerpted from Magical Almanac free monthly ezine .