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 Post subject: Palo Mexica
 Post Posted: Fri Nov 12, 2010 11:52 pm 
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As a syncretist, I have to say that although I am faithful to the nahua religion, I will not hesitate to take from other systems of a magico-religious nature. My search is for a path of liberation, and only by liberally taking from each system one has encountered and molding it into a new synthesis could we harness the true power that lay before us as humans. Next I will tell you about my own new synthesis which if applied correctly can lead to many interesting developments.

My practice is what I refer to as Palo Mexica, a system which takes liberally from the Afro-Caribbean current but focuses primarily on the worship and adoration of the Aztec gods. I take from Palo Mayombe the practice of setting up a nganga, prenda, or caldero. This is a pot in which many natural materials are placed which hold magical properties which can be harnessed by the nahualli if worked with in the proper way.

The first thing you need to do is find out what kind of prenda you should build by finding out which are the Aztec powers that govern over your existence. This information can be found athttp://azteccalendar.com Once you know what god presides both the trecena and day of your birth, you will immediately know which god you should focus your prenda on. You should then pick from the two to see which is the one you connect with the most.

You need to astral travel or shamanic journey to the gods or god shaping your life. One should ask very carefully and with much humility about what natural or man-made materials they want you to put into your prenda. Having received this information through either telepathy or psychometry techniques, you are now ready to begin constructing your prenda or cauldron, as it is often called.

Traditionally, in Palo Mayombe, one often sees metallic pots big enough to place objects or materials such as rocks, herbs, feathers, maize, sticks, and earth, among other things. A powerful mexica palero or nahualli will usually place things such as bullets, nails, special oils and other man-made materials in his prenda. These usually represent anything you wish to work with, whether it be people, deities, spirits, or abstract concepts such as servitors, sigils, and egregores.

I personally use a clay pot in which a traditional Mexican house-hold would bake beans in. In this pot I hold earth from different power spots such as the forest, the coast, the desert, and from around your own home as a petition to the local spirits to look after your pot. When focusing on your altar, you may have certain associations or thought-forms that come to mind when thinking about the different places you've been on your adventure of filling this pot.

I also use sticks from anywhere I could find. Herbs like Rue, Mint, Bay, Pine cones, and small pebbles also give your altar an added kick. I am no yierbero, but I do know that everything that has once had life also has a spirit. Filling your prenda with the essence or small portion of each substance is the shamanic equivalent of gathering spirit helpers. You don't have to plead to these spirits, for you only gathered the essence of it, not the spirit of the entire plant species. Graveyard dirt makes this cauldron very sensitive to the spirits of the dead and should be employed. You could use church dirt for the opposite effect.

One would work with these spirit helpers astrally by scrying either with eyes opened or closed over the surface of your prenda. It is useful to have a lid for the pot so that when it's closed, it symbolizes inactivity and rest, which gives the spirits you have gathered some time to recover. I use turkey bones in my prenda because my patron god is Chalchiuhtotlin, the Jeweled Fowl or Turkey, god of liberation, god cleansing of self-contamination, but also the god of pestilence, which is the nahualli of Tezcatlipoca.

The turkey bones, in my case, form the basis of my worship for you could astrally resuscitate the spirit of that particular bird and reanimate its abilities, instincts and memories of that bird. It DNA which resides in the bones can be used to astrally or etherically reconstruct its spirit body for use as a power animal or nahualli, an astral vehicle to dream through as well as a vehicle to generally transfer your consciousness into such a vehicle.

This could be done with any animal, plant, rock, or element placed in your pot. Once the pot is full, you could place it on the floor next to your door at the entrance in order to protect your family, or it can stay at your altar if you want to work with it more actively. It is a spirit bomb that serves both to protect and to work on your behalf independent of the operator's intent or even presence. You could send your prenda off to do odd jobs for you, to gather information, to do things to people whether good or bad, as well as to simply accumulate power for knowledge, health, and spiritual healing.

Find out what the gods or deities you want to serve like as offerings and include that in or next to your prenda. As a result of these offerings, or in the case of petitions to certain gods or spirits that have a connection to your prenda, you should expect results rather rapidly. The cauldron itself has a unique spirit body which can be manipulated by passing your hands over its aura and shaping it. This aura is in such a high vibrational frequency that it can only be perceived by the Third Eye in a highly sensitive psychic state.

To empower your prenda, memorize the name of everything you put in and chant its names and properties as well as cries to the Aztec god you pray to while you use ecstatic methods to reach a trance state or gnosis, whichever you'd prefer. This adds an extra punch to its power and now you are ready to mold its spirit body into any conceivable physical form by molding it with your hands and the power of your mind. You could give it shape of an animal or any living, sentient or semi-sentient being.

You could launch this new vehicle or personal alter ego to any location in the galaxy and either follow it, become it, or let it go on its own to do the work. You could produce spirit bombs that could be sent through the hands once physically shaping the orbs or balls through magical passes over the altar. They could be gathered and sent by a violent motion of your hands in any of the four directions. If you know which direction the victim or patient lives in, you could launch it in that directions.

Once you have established a relationship with your New Power bestowed on you by your cauldron, you are ready to use the nawales of the sacred Cholq'ij calendar and to practice journeycraft and dreaming. You could do many additional things with your prenda, such as burying it in a remote location of power for a few days, weeks, months, or even years so that they may accumulate powers independent of any operator. Once you unearth it, you must invoke the spirit of the place you buried it in every time you use it, or every time you wake up (once back at your home).

The easiest form of spirit to capture or control through your prenda are the Cihuateteo. In ancient aztec myth, there are certain minor deities or spirits that visit us in the real world on particular days in the Cholq'ij calendar. First, the Cihuateteo who are believed to be the souls of deified mortal women who died in childbirth. They were said to cause sicknesses and tempt men to sexual misconduct. There is a brighter side to them for in aztec culture women who died in child birth were revered as warriors on par with any male warrior that has died in battle.

They were worshipped as ancestors in the Cihuateocalli built at a crossroads. They are known as the goddesses of the crossroads. The days on which they were to descend to earth are 1-Manik, 1-Cauac, 1-Chuen, 1-Akbal, and 1-Men. They were associated with the five trecenas of the West. On these days the veils or barriers between ordinary and non-ordinary reality are much thiner, much like the effect of Samhain or Halloween over the spirit world. Spirits from the underworld of Mictlan, the land of the dead, come up to the earth on these particular days and either help or wreak havoc across the land.

The Cihuateteo are spirits of illness and disease, but their powers and knowledge can be used to diagnose the cause of illness and to treat different diseases, particularly palsy and psychological illnesses like hearing voices and chronic depression. Of course, you must make offerings to the Cihuateteo on these days to achieve control of their powers. They must be made allies through the power of the your caldero and should be visited through shamanic journeys and lucid dreams.

They are indeed the weakest of the aztec gods and have a limited effect when not summoned on the correct days. But you could capture one or two on the day 1-Rain, which is when the youngest and most beautiful, as well as the most powerful, are brought to earth. Remember, they were once human, therefore they are pure nahualli and teyolia. The nahualli or mexica palero can use these powers to either cure or hex. But I would strongly oppose using these abilities for evil, and instead using them to gain knowledge and wisdom about the spirit world and how it blends, interacts with the world of the physical.

It is said that a shaman can only cure the diseases which he tasted under initiation. Be prepared, because if you summon these spirits, you will at first be enemies for they are legendarily packed with raw human emotion of hatred and sadness, because they suffered so much during their life-time and death. They are warriors nonetheless and if you try to build a positive relationship with them once you have called upon them, and if you succeed, you will be able to channel all their knowledge about illnesses they cause in order to cure them. Their specialty is "rape of the soul" or "stealing souls."

Once you are ready to say good-bye to this spirit once all of its work has been accomplished, you must do a shamanic journey to Mictlan, across the nine underworlds, in order to play psychopomp so you may take them personally to receive eternal rest as a reward for their working with you. An offering for an offering. These are creatures that regularly haunt people on those days because of their rage about how they died so tragically, but if you could help them find peace with themselves and harmonize them, their soul departs and stays in Mictlan forever. One must of course respect these spirits and only use them when absolutely necessary.

So this is a part of how Palo Mexica works. I wish I knew more about the subject and I know I am not that articulate, but as someone that is not a professional writer, I am going to do my best to delineate my system fuller in the future. There are many, many more ways to incorporate worship of the aztec gods with the Cholq'ij and journeycraft. But i'll save that for another thread or reply.

Yours in the struggle,
--Teopiltzin


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 Post subject: Re: Palo Mexica
 Post Posted: Fri Nov 12, 2010 11:53 pm 
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Joined: Wed Sep 17, 2008 10:17 pm
Posts: 95
The Tlaloques, Xiuhcoatl, and Weather Working with a Rattlestaff

from Wikipedia:
Tlaloc (Classical Nahuatl: Tlālōc [ˈtɬaːloːk]) was an important deity in Aztec religion, a god of rain, fertility, and water. He was a beneficent god who gave life and sustenance, but he was also feared for his ability to send hail, thunder and lightning, and for being the lord of the powerful element of water. In Aztec iconography he is normally depicted with goggle eyes and fangs. He was associated with caves, springs and mountains.

In Aztec cosmology, the four corners of the universe are marked by "the four Tlalocs" (Classical Nahuatl: Tlālōquê [tɬaːˈloːkeʔ]) which both hold up the sky and functions as the frame for the passing of time. Tlaloc was the patron of the Calendar day Mazatl and of the trecena of Ce Quiahuitl (1 Rain). In Aztec mythology, Tlaloc was the lord of the third sun which was destroyed by fire.
I quoted the above because it seemed like the adequate introduction to what I will be discussing herein. Some of what I write is paraphrased from the research I have done, mostly from Wikipedia. For the sake of transparancy, I will put it in quotes. It is necessary background information, but the information was already available, so there you go. As they say, "Nothing is true--Everything is permitted."

If Tlaloc were to get up from his throne in Tlalocan and work his magick on his own, it would be because he is either angered at the people or if humanity was in a crises that demanded his help and power. Ancient nahuallis of the second-cycle would go to Tlalocan in a lucid dream state in order to weather work to either bring rains for the crops to grow or on the flip side to cause doughts and famines (which is not recommended if you are a modern nahualli with an inclination towards white magick).

However, a modern nahualli would approach this type of weather working in a different way. There were or current are beings, entities that are known as the Tlaloques who were or are the attendants or helpers of Tlaloc and his representatives on this earth. Theoretically, there could be hundreds of thousands of Tlaloques all over the world, but tradition recognizes four: Blue Tlaloque, White Tlaloque, Yellow Tlaloque, and Red Tlaloque, each represented by one of the four cardinal points or direction.

Tlaloques are in charge of spreading the rain across the earth in their pots or vessels. For it to rain, it is said that these Tlaloques had to break or shatter their pots filled with the water for the earth. Lighting is the sound the vessels make when they are shattered in order to bring rain. They brought beneficial rain; fungus rain; windy rain; fiery rain which may have symbolized drought and flint-blade rain which may have symbolized hailstorms.

Tlaloques are thought to have brought illness to the people associated with cold winds, including dropsy, leprosy, and rhematism. People that died as a result of contact with these forces of nature such as drowning, being hit by a lighting bolt among other things were said to bring one, upon death, to the earthly paradise of Tlalocan, a place of endless spring and abundance of all. These Tlaloques are said to be the gods of the mountains, clouds, lighting, and thunder.

Some of the other gods associated with the weather are: Atl, god of water; Atlacaman, goddess of oceanisc storms such as hurricanes; Atlaua, another water god; Ayauhateotl, goddess of mist, fog, vanity, and fame; Chalchiuhtlotonal, water god; Chalchiutlicue, goddess of lakes and streams, as well as the ocean, wife of Tlaloc.

Xiuhcoatl is another interesting deity with regards to the weather. He is the creation of Xiuhtecuhtli, the fire god, the first god, the old god. The word itself means turquoise serpent or fire serpent. He was the spear that Huitzilopochtli would use to strike at his enemies on earth. He would use it to cause famine or a dry season.

Much like Zeus would throw thunderbolts down to earth, as did the Sun god. As god of drought and famine, this is one god not to be crossed for he is associated with fire and solar heat and the rays of the sun. But he could also end famines and droughts, so I guess there is a bright side to this god.
In Palo Mexica, there are two ways or two rituals that could summon the power of these deities. One is creating a rain vessel of your own and the other is by creating a rattlestaff. The vessel can be a clay pot or it could be made from any other fragile material. I'll explain the reason why later. The rattlestaff represent the tail of Xiuhcoatl and can act as a spear similar to that of the shaman-kings that wielded a spear of their own.

The very first thing you need to do is to astral travel or shamanic journey to the paradise of Tlalocan. There you will try to find the four Tlaloques in order to communicate with them your needs and what you would like to ask of them. To reach Tlalocan, you must first picture yourself (astrally) besides a violently spinning whirlpool. You will wait until the pool is spinning at its peak level of velocity and then jump in. You could do this either in your astral temple or garden, or just at some body of water you've been to and are familiar with. It also works anywhere else, for example, your room.

Once you have jumped into the vortex. You will of course find yourself spinning and spinning until you become totally delirius. The intent you should focus your will on can be represented by the affirmation: "Take me to Tlalocan." Repeat this to yourself as you are going down this whirlpool. At some point the delirium will cease and water will slow down as you reach an aquatic underworld that you must pass through in order to get to Tlalocan.

You will be swimming within a water filled set of caves that you must maneuver around until you find someone that could help you. You will see many animals, but be weary of aquatic monsters or fish or sharks (unless you would like to make them your familiars). Eventually, as you swim, you will find a human being that you could ask telepathically or through hand gestures as to where is the entrance to Tlalocan.

Once you get pointed in the right direction you will continue to swim until you find an opening at the bottom of body of water. Swim straight down towards the entrance you find and you will suddenly feel like you've been turned upside down (180 degree shift) and fall into a cave or forest, depending on who gave you directions. You could have also used the animals, but that's a personal choice up to you.

In my experience, I find a cave and fly around it at optimum speeds so as to not waste any time. You will eventually find an entrance into to Tlalocan for you will meet many people and beings as you look around the terrain. Mostly, you will come into contact with diviners working with maize kernels on a straw mat or petate, or artisans selling the crafts to passerbys. Everything looks dark, but if you get close to a person you find some light. There you could ask for a divination of your own or trade gifts with spirits and communicate about what you're trying to accomplish in Tlalocan.

If you make it to the entrance, what I have personally seen is a metropolis of connected households and pyramids, a place where there is always light. There many rivers and streams that interconnect with the mountains there. You must ask in what direction are the Tlaloques. Assuming that there are only four, you could find the center of the metropolis, ask where each direction is located, and fly into the four directions until you find a Tlaloque.

Once, I foolishly tried to attack a Tlaloque and steal his dress and equipment, which included blood red sandals, rattles, and a vessel full of the power of water. This was a serious mistake. The next night I had a nightmare where I came face to face with Tlaloc himself, which was the most terrifying experience I have ever had. I had to give it back and make a big offering to that Tlaloque (of the West) and make a sacrifice. I chose to stop smoking and drinking alcohol and being celibate for 260 days (nine months). But through praying, pleading for forgiveness, and humility, I was absolved of my crime.

I did however gain some understanding of how a Tlaloque works, which is mentioned above. The key to aztec weather working is to imitate the actions of a Tlaloque well enough to gain the respect of a Tlaloque here on earth, and maybe he will share some of his knowledge and experience with you, which you could transform into wisdom. You could try becoming an incarnation of a Tlaloque, with the gods' permission, in order to imitate how he does his work.

In order to be a Tlaloque (temporarily as a paradigm shift or meta-belief system and invocation) You must first dress like one. Again, blood red sandals, your body painted blue your eyes and mouth painted crimson red wearing nothing but a loin cloth. Also, you must carry a medicine bundle filling with objects represented what you have traded for or gifts received on your adventures in Tlalocan.

As a Tlaloque, you need a rattlestaff to control the powers of Xiuhcoatl with the permission of Huitzilopochtli and Xiuhtecutli (you might need to astral travel to them in their own paradises or levels of the upperworld in order to make this possible.) A rattlestaff can be constructed using a human sized but rather thin walking stiff with gourds or rattles tied to the top. I myself use goat nails and bones tied into mine with great results when shaking it thoroughly. The stick is painted blue and the rattles blood red.

A simple weather working ritual with a rattlestaff is to wait for a day in the Cholq'ij calendar on which Tlaloc presides, such as the day Manik or the trecena 1-Cauac. Draw a circle on the ground and draw a cross in it, representing both the four directions and a sorcerer's circle of protection. Shake a handheld rattle on your left hand and the rattlestaff on your right hand. Shake your rattles over smoldering myrrh and copal smoke on charcoal. As you do this, shake the rattle over the copal into the four directions as you continue shaking them.

Next, stand back in your circle and invoke the four Tlaloques, Tlaloc, and Xiuhcoatl. Any invented prayer will do, depending on what type of weather you might want to manifest. Spin around in your circle as you rattle both power objects and ask of these spirits to offer you a small portion of their power. Next get down on your hands and knees holding your rattlestaff with both arms up high, and in a trance state or frenzy, you yell out a massive cry for the deities you are working with. Try to actually cry but be sincere.

You are asking one of the most feared gods in the aztec pantheon for his power, permanently. Then as you are on your hands and knees, pray as you astral travel directly to Tlaloc's thrown and get for forgiveness of all your sins and plead to him that you are sincere. Then stand and scry Tlaloc's thrown up in the sky (assuming it's dark, best at midnight). He will give you either an angry message or a supportive message. If you succeed, Your rattlestaff will be infused with weather working power. If you were born on days when Tlaloc presides, you may shake your rattlestaff at the foot of your prenda or altar so that you may make any change in atmospheric phenomena.

Next, you must get a clay pot and let rain fill it up. This may take some time during a rainy season. You could shake your rattlestaff before your pot to ask that it gets filled. When you want to affect the weather, simply break the pot with your rattlestaff and rain will fall. In conjunction with shamanic journeying to Tlalocan, timing your rituals through the Cholq'ij, and any innovation you might add, you are guaranteed succes.

According to the Maya, there are certain days on the calendar on which rain-making ceremonies should be enacted.

From the book of chilam balam

Instructions for the C'ha Chac Rain Making Ceremonies:

It was 13 days until 3 Ix when he sidled east. It's about time for rain. It is tortoise bread (offering to be made).

It was 13 days until 3 Manik when he sidled north. It's about time for rain. It is fish.

It was 13 days until 3 Ahau when he sidled west. It's about time for rain. It is iguana bread.

It was 13 days until 3 Ben when he sidled south. It's about time for rain. It is wild turkey bread.

Decoded, the days exactly are:
3-Imix
3-Ix
3-Manik
3-Ahau
3-Ben

Suggested Reading: Weather Shamanism; The Dialogue of Earth and Sky: Dreams, Souls, Curing, and the Modern Aztec Underworld

Yours in the struggle,
--Teopiltzin


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