The web of power is defined as that all encompassing energy or system of energies that surround us as living, breathing beings at the center of our own personal cosmos. It is a web of life in which every living being is interconnected and can affect each other. For man, this means that through an act of will, we can affect and determine the course that the web of power takes on its infinite journey through the spiritual and material worlds. If there is a web of power that exists at the apex of the spiritual and material worlds, it is up to the practitioner to act upon this unsurmountable source of power, through manipulation of this at first seemingly unpentrable energetic system, with resolve and absolute volition.
Through the use of the sacred Cholq'ij calendar the practitioner is well-equipped to tackle any problems of power that he or she may face. The sacred calendar is a vehicle through which the shaman may tap into the web of power directly. The sacred Cholq'ij calendar is composed of twenty named days and thirteen numbers which represent ancient archetypes thta recur in a calendrical format through time. The twenty named days are known as the Nawales, and each one represents different aspects of life as humans. Upon the date of ones birth, we are endowed with the face or footprints of a particular nawal. This nawal imparts upon our body and mind certain biorhythms, and a certain energy that is unique to the nawal on which we are born. Our entire destiny is determined by the face the nawal shows through us.
Our nawal determines our tendencies and inclinations, to such an extent that in ancient times, ones date of birth would determine the name of a child. This is because of the primal importance of our nawal upon the road of our life. Besides being a typology of personality types, the nawales are a full-fledged system of knowledge and system of magic. With each day-sign comes an inseparable numerical coefficient or spirit protector. When we combine the spirit protector with one of the nawales, we slightly alter the meaning and significance of the nawal. The numbers one to thirteen are fused to the twenty day signs through twenty groups of thirteen days each. The count starts on 1 Imix, followed by 2 Ik, 3 Akbal, and so on until the thirteen day period ends on the day 13 Ben, starting a new thirteen day period or "trecena" on the day 1 Ix.
As a system of knowledge, the sacred calendar gives us a fluid system of understanding the pertinent cycles of daily life. This system gives the shaman a unique opportunity to tap into the vast web of power in that the twenty named days and the thirteen numbers, as the days progress, give us insight as to the course of divine time in human terms. The insights are fueled by the fact that as humans, knowing in advance the way days will turn out because of the energetic imprint of each nawal and spirit protectors gives the shaman the power of personal and collective prophecy.
We may prophecy in advance the way our days will approximately turnout. Each unique day and number combination of the 260 day divinatory calendar represent the mood of the gods on any particular day. These moods are mutable and petitionable , that is its character can be altered through an act of human will. This is done not only through the Maya ceremonies and rituals, but also through the theory and practice of specific techniques for achieving calendrical superconsciousness. Through the development of this superconscious state, we are given the latent ability to alter the course the day energies take. We align ourselves wholeheartedly to the mysticism of the calendar, thus becoming enabled to actively petition the nawales to be in our favor.
Calendar shamanism holds the keys to the ultimate web of power. The shaman must prepare himself through practice as well as constant application of the Maya calendar to the mundane activitiess of daily life. A calendar shaman lives in divine time, for only he knows the holiness of each face of every day. The difference between a calendar shaman and the ajq'ij is that while the ajq'ij is limited by certain traditional beliefs, the calendar shaman has the opportunity to expand upon not only the meaning of the cycling of days, but also enabled to freely invent and develop new techniques to deepen the cosmovisionary knowledge. If we are to translate the calendar for the modern world, we need to broaden our horizons as to what is and isn't possible. As an initiate to the esoteric knowledge of the sacred calendar, the calendar shaman is at his own disposition as to how to use his power. The calendar is for anyone who can think and interact with the world.
The spirit world is waiting for us to use these keys bestowed upon us by the creator for the betterment of ours and our families lives. The web of power flows from the spirit world into the material world. If we are to make a connection, a direct link between us, the spirit world, and the web of power, we need the nawales so that we may not lnly predict, but actually feel in our bodies the unlimited power that the spirit world holds. The nawales are usually thought of as our connection to a system of knowledge based only on the earthly cycles of the human being, but if we look deeper, we find an advanced system of magic that allows the shaman to peak through the chaos of daily existence into the divine order of things as it relates to human time. We are 260 days away from the actualization of what we thought up 260 days earlier. It is not only symbolic of the human gestation period but of the incubation of our will and our intentions, on our road towards manifesting our every desire.
There is also a revolutionary aspect of the sacred Cholq'ij. What I mean by revolution in this sense is the culmination of a conflict that topples the old order of things. The calendar can be used to creatively transform the status quo, for the calendar can be used as an electional astrology that may help the Cholq'ij revolutionary elect the best days to agitate, to spread revolutionary ferver, and practice ritual. The politicization of the calendar and its institutionalization by the ancient Maya helps to prove that through the use of the Cholq'ij, we arrive at an enlightened political system, one that venerates the sacred in life and is held together by the social adhesive that are the Nawales.
The calendar shaman is still a daykeeper, although not quite an ajq'ij. As a daykeeper, the calendar shaman has a responsibility to keep and count the successive days with the proper respect and social cohesion. After all, the Cholq'ij is an inherently social system by which people can learn to interact in a more productive and effective way. The daykeeper is obliged to unbundle the days for any client and never refuse to help if help is needed. By unbundling the days, I mean that when a daykeeper sees a client, he is obligated to unwind the thread on which the nawales are hung. The shaman as daykkeeper sifts through all the date at hand in his many divinatory almanacs in order to determine what effects the person's nawal has on his destiny. Through this divinatory and astrological act, the calendar shaman arrive at a conclusion about the way the person is in daily life. the cause of his suffering, and the cause of his success.
As the source of power for all life, the web of power infuses the shaman with personal power if one attempts to acquire it through conscious intent. The nawales create a basic system of units that gives coherency to the world's ideological syperstructure in that each nawal gives shape to each passing day. Through the conscious application of the sacred count, the shaman comfortable with divining arts can personally master his or her own window into the vast web of power, and therefore cease to be a victim of volatile circumstances.
As the new sun approaches we have much work to do. The primary set of responsibilities of those who take up the burden of building for this new era of peace and enlightenment is to develop in man his latent potentiality in the wake of a time that is very important for humanity as a whole. The center piece of this new era is the Cholq'ij. Through the sacred calendar we can develop in man a sense of well-being and a personal typology of possibilities through which we can better unite around what is truly important to the human soul. The Cholq'ij teaches that to each human being is imparted certain characteristics and tendencies that must be nurtured in order for a person to be successful in social action. To do a reading of ones destiny through the Cholq'ij is to nurture these characteristics so that a person knows what his strengths and weaknesses are so that he or she might benefit in the long trek of life on earth.
In this tie of war and societal disunity there is an urgent need for something tangible around which humanity can rally around for answers in the search for mutual purpose. This mutual purpose can be found in the Cholq'ij.