THE MAGICIANS

Author: Marcos Chamorro Guillén


THE MAGICIANS:

The Red Road to the East ("Likin").

* The present article is the continuation of another entitled: THE GRANDPARENTS.

"Soon after, after the transparency of the waters, two boys appeared equal to the newly dead, they were not noticed by anyone, they vanished among the waves, leaving behind a faint trail of mist. a blue wake that showed several moments. "

Popol Vuh. Ancient legends of the Quiche. The magicians.

Little is missing and a thread of emotion and also of joy, unites us all, with its fine embroidery of sentimental nuances. The days of Ceremony the jungle is an immense bell that spreads its music through the cosmos.

Shamans of the 4 cardinal points arrive at the Temple of Xibalbá, real Shamans, it is to be thankful because a shamanic tourism has arisen and in parallel the false shamans, who abound in places like Palenque or Real del 14; also in the whole world, maybe in the Universe.

In a week, full Moon, a recognized Colombian shaman will drive the Ayahuasca. Other times, the Lacandones come from Chiapas with their medicinal mushrooms. or the Huicholes bring the medicine of the peyote from Wirikuta, the Mayan grandmothers mix the habanero pepper with the cocoa, for their ceremony. Sometimes a couple of lovers join their souls following the Mayan tradition. The temple is alive.

Luis proposed me an experience before starting to fix the Temazcal. A visit to the heart of the Dragon in its earthly nature. A conditioning prior to the ceremony. We are about to enter a very special Cenote * 9.

Among infinite nuances of green, and shadows drawn by the midday sun between the roots that from the height look for the soil to raise its trunk; an imposing limestone arises.

The entrance of the cave is for thin, living the jungle is the most effective method of weight loss I know. Lightness is necessary, a way of life and the consequence of existing here more than a week.

We slide, we are absorbed. The water, frozen, reaches us below the neck. The soil, a sticky, soft mud, sinks beneath our feet. The tiny and unique ray of light that enters through the lips of rock, bounces in the water ghostly illuminating the reliefs of the ceiling with a vibrant fish shape. I can barely make out anything. It's time for the second test I did not expect.

Luis's voice resounds enveloping and reassuring: "Follow me Marcos, be careful with the rocks, see touching"

I follow him, we enter a cave inside the cave, I see nothing, I am guided by touch. The water reaches my neck and I do not touch the bottom, I cling to the walls, close to my body. I try to keep calm and move slowly, with all my attention on the opaque darkness.

The space opens, we are in a room, I know it by the echo that bounces in the vault and because I can swim. There is not a particle of light, absolute black, we float in the interior of the earth and here we are going to leave traces of our blind, deaf and mute astonishment, with silence as a witness.

At the exit some stalactites make me feel like I'm escaping from the dragon through their teeth. I'm impressed.

Once outside the Cenote the Pachamama shines with a dreamlike intensity.

Once in the Temple, we clean and harmonize the Temazcal with dedication. Everything has to be perfectly prepared for the sunset.

We choose the best trunks and prepare the big bonfire, we place the volcanic stones as the ritual indicates. We ask permission and we thank the guardians of the 4 cardinal points, of heaven and earth. We ask for inspiration and intention for the preparations of the ceremony.

We place candles, flowers, and aromatic Copal * 10 in bowls. We prepare medicinal plants that will burn with the Abuelitas. Each Abuelita has been conditioned in the convenient way. Luis has drawn with the hoe a Zen garden on the roads that lead to the Temazcal. The bonfire is burning. We are ready to travel the 5 dimensions * 11.

Surely if you have reached this height of the article you will ask yourself what the ceremony will be like, what the service will consist of, and finally, what is the point and where this trip is going. You will find the answers in the penultimate article: 
THE FEATHERED SERPENT.

Notes*:

9 * The cenotes are differentiated by their mouth, which can be small, medium or large and also by its height and depth. Those closest to the Maya Rivera are less high and deeper. The deepest ones are around Valladolid, in the direction of Tizimin, Rio Lagartos, Mérida and Tulum. The cenotes are caves connected to each other by a huge underground network that links all of Yucatan.

10 * The copal which means: resin or incense, is the name given to various vegetable aromatic resins. It is a very important element in the medical and religious tradition of Mesoamerica since pre-Hispanic times, since the smoke that comes off when burned was used by the civilizations of this area as an offering to the deities and as therapy for different physical and spiritual ills. Even today these uses are common within traditional indigenous medicine.

11 * The 5 stages in a Temazcal (from Blogspot Mexica 13):

First Stage, Preparation.

This stage, the ceremony prior to the Temazcal event itself, is carried out by the temazcalero of the place, who blesses the event, the place and the participants, as well as requests permission to the "great life giver" or nature to perform the event.

Each temazcal participant is previously purified with the help of incense, after which you can enter it. This stage is carried out, generally, outside the temazcal. It could be considered the only cold stage. Depending on the type of temazcal the ceremony can be short, 10 minutes, or extensive, up to 1 hour.

In temazcales of dry heat, the stones are heated within the same temazcal, so this stage includes the extraction of the coal used for the heating of the stones. The area is then vented to allow the entry of fresh air not saturated with carbon dioxide.

In temazcales of humid heat, the stones are heated on a pile of coal to red hot, the stones do not enter until the beginning of the Second Stage or the first door.

Second Stage, First Door.

Once the event has been started, participants enter the temazcal upon verbal request for permission. This request is made both to the place and to the participants using the word "ometeotl" (It is usually pronounced ometeo) which means, in Nahuatl, "two energies".

Although the temazcales vary in form, there are rounds and squares, the entry and return of the temazcal is done clockwise, respecting what is known as the path of the snake.

In the dry heat temazcales, once all the participants have entered and are seated, the hot stones begin to enter, the members appreciate the entrance of each hot stone, which they call granny stones. Once all the stones have been entered (between 9 and 13) the entrance door is closed. As well as the superior venting of the temazcal.

In the humid heat temazcales the door is closed once the participants of the temazcal and the temazcacal have entered.

Before closing the door, the medicine that is going to be used, several herbs, are shown to each of the participants who receive them, always respecting the clockwise direction, so that the bowl that contains the herbs is passed from hand to hand by each participant, who receives them and blesses them in the aforementioned sense.

Start the first cycle, or first door with a presentation of each of those who are there, in which they mention their name and the reason why they are inside, that is, their motive.

The heat during most of the first door is a heat reminiscent of Turkish baths, since water is not used. At the end of the first door, a little of it is dropped on the stones, which raises the heat.

The heat within the temazcal rises gradually, the first door is then, the coldest of all (Between 23 and 28 ° C).

The Temazcal ritual is full of symbolism. The first door is known as the door of fire, is associated with the male and the color red and is supposed to be from 0 to 18 years old. The name of the first door is "Ce" which means "One", in Nahuatl.

The first door, like the rest of them, lasts between 30 and 45 minutes. In which the steam impregnated with the smell and the healing effect of the medicinal herbs is slowly sung and inhaled. A drum and a sea snail are used to make the music. Once the temazcalero considers that the cycle has been completed, the door number is mentioned, in Nahuatl, and "Puerta" is shouted. After which the door is opened, which refreshes the place.

The members can not leave once the door is closed until the door is opened, that is, until each of the 4 cycles or doors have been completed.

This means a confrontation with fears, darkness, heat and discomfort that can be felt is a confrontation with the participant's ability to control both their phobias and their restlessness, while breathing slowly to avoid burning.

As the heat radiates from the center to the edges of the temazcal and the convective effect elevates it upwards, the freshest part of the temazcal is found in the soil, where the temperature remains between 23 and 25 ° C. When a person can not stand the heat, they are thrown to the ground, where it is believed that the mother earth shelters you and takes care of you, by calming your anxiety due to the difficulty of breathing in that environment.

Third Stage, Second Door.

The gap between door and door varies between 15 and 30 minutes, time in which the temazcalero can use the word and share the philosophy of temazcal.

Once the door is closed again, the songs begin in nauhtl, followed by extra infusions of water on the hot stones. The above raises the temperature to reach about 28 to 35 ° C.

Depending on the type of temazcal it is possible that after singing there is a time of fight of the participants, who are also called warriors, that is, a time to face the heat.

The height of the temazcales can vary from one meter to two, which means that it can be standing or not. If this is possible, participants may be invited to perform exercises, however, it must be remembered that the increase in temperature and the lack of fresh air cause the heart rate to rise, which means that performing foot exercises is a great effort, especially because the head is very high which means a direct contact with the hottest part of the temazcal.

The second door is known as the water door, it is associated with life and the blue / green color, it is assumed to be between 18 and 36 years old. The name of the first door is "Ome" which means "Two", in Nahuatl.

Fourth Stage, Third Door.

The third door is considered the hottest door of all, it is to this one that the true power of healing is attributed. The temperature that can be reached ranges from 35 to 40 ° C. However, the temperature can even be overcome. So breathing slowly can help prevent first-degree burns in the nostrils. Using a bandana or a small cloth blanket on the head will help keep the upper part of the ears warm, sensitive to heat.

The third door is known as the door of the earth, it is associated with the woman and the color yellow, it is supposed to be between 36 and 54 years old. The name of the third door is "Yei" which means "Three", in Nahuatl.

The herbs used in this door are supposed to be the most effective for curing diseases. It is customary to drink mead or teas with healing properties during this stage.

Fifth Stage, Fourth Door.

The fourth door turns out to be as hot as the second, however, and because the sensation of heat and cold is relative, it feels much cooler than the second.

The fourth door is known as the door of the wind, is associated with death and the color black, it is assumed to be between 54 and 72 years old.

This door is presented as the decline of heat, the maturation of thoughts occurs in it, which can be used perfectly to meditate and come into contact with oneself. Participants often lie on the floor to feel a gradual return to normal temperature.

The end of this door also means the end of the temazcal ritual although in some traditions it is considered a fifth and sixth door. People leave the temazcal crouching, or squatting, the return is done respecting the clockwise direction. When it is made close to the ground and with its head in front it is considered as a birth. Since it seems that the temazcal was giving birth to the participant of the ritual, in addition, it is considered that he has already died in the fourth door, which means to return to life.

Once outside, the warriors or participants are bathed in fresh water, which suggests the last fight against the last of the fears, the fear of sudden change, the thermal shock, the abandonment of the state of comfort that the maternal womb supposes.

It is also the way to close the pores of the skin that opened with the heat. The ceremony is closed by drinking mead or sharing a lentil soup.

Since knowledge of the temazcal tradition is transferred orally, the event may vary from region to region.