Second Movement of the "Unicus Cena" music and art project of ELOHIM consisting of Dan Yolles (Dangerous L' Chaim) and Daniel Donovan (Techno Shaman)
Composed by: Dan Yolles and Daniel Donovan
Self Mastered by Dan Yolles
Samuel Wexler - Violin
Nick Spragg - Flute
Dee Busterchops - Vocals
Joel Clem - Vocals and sound effects
"ReCapitation" movement focus - Mayan Shaman and Culture
The priesthood as a whole was the keeper of knowledge concerning the deities and their cult, including calendrics, astrology, divination, and prophecy. In addition, they were experts in historiography and genealogy. Priests were usually male and could marry
The Maya class of the priests is sometimes thought to have emerged from a pre-existing network of shamans as social complexity grew. The classic Siberian shaman is characterised by his intimate relationship with one or several helper spirits, 'ecstatic' voyages into non-human realms, and often operates individually, on behalf of his clients. In 20th-century Maya communities, diviners, and also curers, may show some features of true shamans, particularly vocation through illness or dreams; trance; and communication with a spirit. In reference to these features, they are often loosely called 'shamans' by ethnographers. On the other hand, priests are chiefly cultic functionaries operating within a well-defined hierarchy and offering food, sacrifices, and prayers to the deities on behalf of social groups situated on different levels.
Like the Aztec and Inca who came to power later, the Maya believed in a cyclical nature of time. The rituals and ceremonies were very closely associated with celestial and terrestrial cycles which they observed and inscribed as separate calendars. The Maya priest had the job of interpreting these cycles and giving a prophetic outlook on the future or past based on the number relations of all their calendars. They also had to determine if the heavens were propitious for performing certain religious ceremonies.
The Maya practiced human sacrifice. In some Maya rituals people were killed by having their arms and legs held while a priest cut the person's chest open and tore out his heart as an offering.
Much of the Maya religious tradition is still not understood by scholars, but it is known that the Maya believed that the cosmos had three major planes, the Earth, the underworld beneath and the heavens above.
The Maya underworld is reached through caves and deep tunnels. It was thought to be dominated by the aged Maya gods of death and putrefaction. The Sun (Kinich Ahau) and Itzamna, an aged god, dominated the Maya idea of the sky. Another aged man, god L, was one of the major deities of the underworld.
The night sky was considered a window showing all supernatural doings. The Maya configured constellations of gods and places, saw the unfolding of narratives in their seasonal movements, and believed that the intersection of all possible worlds was in the night sky.
Maya gods had affinities and aspects that caused them to merge with one another in ways that seem unbounded. There is a massive array of supernatural characters in the Maya religious tradition, only some of which recur with regularity. Good and evil traits are not permanent characteristics of Maya gods, nor is only "good" admirable. What is inappropriate during one season might come to pass in another since much of the Maya religious tradition is based on cycles and not permanence.
The life-cycle of maize lies at the heart of Maya belief. This philosophy is demonstrated on the belief in the Maya maize god as a central religious figure. The Maya bodily ideal is also based on the form of this young deity, which is demonstrated in their artwork. The Maize God was also a model of courtly life for the Classical Maya.
It is sometimes believed that the multiple gods represented nothing more than a mathematical explanation of what they observed. Each god was literally just a number or an explanation of the effects observed by a combination of numbers from multiple calendars. Among the many types of Maya calendars which were maintained, the most important included a 260-day cycle, a 365-day cycle for the solar year, a cycle for lunation periods of the Moon, and a cycle for the synodic period of Venus.