Templo Mayor: Offering #126

Shock kindly shared the link to this story over on Black and Red, and I thought I would highlight it here as an interesting archaeological discovery. I look forward to when they publish their full findings.

Most Important Offering in Past 30 Years Discovered in Great Temple

Presidencia de la República
go to original

Mexico City - President Felipe Calderón toured the House of the Bows and Bells of the Great Temple Archaeological Zone, where the largest, most important offerings recorded in 30 years of excavations in this zone were recently discovered…

(Click here for the full story in English)

The Origin Of Corn

I think it’s time for retelling another myth, Cehualli-style. Chronologically, this one follows immediately after the tale about how Quetzalcoatl recovered the bones from Mictlantecuhtli in the great cycle of creation myths of the Aztecs. In this story, the age of the Fifth Sun has just begun, and the humans have just been brought back to life. So now there’s dry land, light, and living people again, but the recreation of the world isn’t done yet, for the people have nothing to eat. The legend of the Origin of Corn shows how the Teteo solve this last problem and complete the restoration of Earth.

The Origin Of Corn

As told by Cehualli

The Teteo stepped back to admire their work. They looked up to the sky and saw the Sun, radiant and majestic as He moved across the turquoise-blue sky. They looked down below and saw the jade-green earth, full of life, bounded on all sides by the Sacred Waters of the sea. They saw the newly-reborn humans, gazing back at Them with awe and gratitude for what They had done. Then the gods realized that Their work wasn’t done yet.

“We’ve brought the people back to life, but it will all be a waste if they don’t have something to eat! Mictlantecuhtli and Mictlancihuatl will Themselves die of laughter if the bones They covet so badly return to Them this quickly,” said Xolotl, shaking His canine face in dismay.

“The different kinds of food that we’d given the people in the previous four Suns won’t be right for these, for these are true humans,” said Tlaloc, the Lord of Rain, His voice a rumbling growl like a jaguar. “We need to find the real corn for our new servants.” His words were correct, for in the past ages of the world, only lesser plants that mimicked corn existed, just like how real humans weren’t yet made.

Quetzalcoatl stroked His feathery beard, deep in thought, His eyes downcast. Right when He was about to speak, His gaze fell upon a tiny red ant… which was carrying a single kernel of corn. “I think We may have just found the true corn…” And with that, He descended back to the mortal world, leaving Tlaloc and the rest of the gods to watch what happened next.

“Wise ant, where did you find this corn?” Quetzalcoatl politely asked the tiny creature. The ant looked up at the god, surprised to see a Teotl talking to her, but she didn’t answer. Instead, she just kept on walking, not relaxing her grip on the corn at all. Undeterred, Quetzalcoatl turned himself into a black ant and followed after her.

At last they came to the foot of a soaring mountain. The red ant walked up to a tiny crack at the base and gestured to it with her antennae. “This is the Mountain of Sustenance. Corn, beans, chili peppers, and everything else that’s good to eat is stored inside.” Quetzalcoatl thanked her for her guidance and entered the mountain. Once inside, He gathered up some corn and brought it back to the heavenly world of Tamoanchan.

The rest of the gods were delighted by Quetzalcoatl’s discovery. “Our servants will live after all. Quick, let’s give them the corn!” They said. Quetzalcoatl took the maize and chewed it until it was soft, then gently placed it in the mouths of the newborn humans who were weak with hunger. Strength returned to the people, who praised the gods.

Meanwhile, Tlaloc and His ministers, the Tlaloque, were walking around the Mountain of Sustenance, examining it. “Now, what should We do with this?” He murmured to Himself, a hint of greed in His thunderous voice.

Quetzalcoatl broke open the mountain and admired the bounty within. “We’ll give it to the people so they’ll thrive and worship Us.”

Tlaloc frowned, His long jaguar teeth showing frighteningly. “No, I think I have a better idea.” And He suddenly ordered the Tlaloque to scoop up the food inside, and together They spirited it back to Tlaloc’s own realm, Tlalocan. Tlaloc admired His prize, running His fingers through the piles of food. “Why should I just give the humans all this for free? I should get something in return. I’ll water the earth and make the food grow, but only if they worship Me and offer blood. If they don’t, then I’ll send drought and storms until they keep their end of the bargain again.”

And that is how the right kinds of crops for humans came to be.

Danza Azteca — Another Aztec Fire Dance

It’s been a while since I’ve posted an Aztec dance video, so I thought I’d share another good one I’ve found. This one is another Fire Dance (Fuego), but quite a bit different from the first one I posted back in April. This dance was performed at the 2007 Evergreen State Fair in Monroe, Washington.

(Direct link to Sazqwatch’s YouTube page of this video)

This version of the dance is also performed by a single danzante, a fellow who’s incredibly daring. Notice how several times during the danza he nearly crouches atop the flame! You’ll spot him carrying a small gourd rattle throughout this performance, which is a traditional instrument associated with ritual dance. Several of the gods of dance, such as Techalotl the squirrel-like Teotl, are depicted in the codices carrying rattles, and dancers impersonating these deities at festivals will wield them as well.

Divine (Im)Morality

Writing out some of the theological questions that have been on my mind lately and discussing them with Xuchilpaba has been pretty productive in terms of inspiring me to start pulling together some of my thoughts into a semi-coherent form. As per my promise to share some of my own theological musings, today’s post is a piece on the issue of divine (im)morality — are the gods Good or Evil, or do these terms not even apply?

As I’d mentioned before, the Teteo are depicted in myth and liturgy as both helpful and harmful. On the one hand, Tezcatlipoca wipes out the people of Tula with a series of devious tricks, tormenting His brother Quetzalcoatl in the process. On the other hand, Huitzilopochtli is shown fiercely protecting His people against all danger as the young, vulnerable Mexica tribe migrates south to the site of Tenochtitlan. In some of the surviving prayers recorded in Book 6 of the Florentine Codex, the priests beg Tezcatlipoca to calm Himself and cease punishing the people with famine and plague, and they plead with Tlaloc to have pity on the dying children and end a drought. Clearly, the gods could be either your best friends or your worst enemies, in traditional Aztec thought.

With these depictions in mind, along with the historical fact of the Conquest and the very real suffering endured by millions around the world today, it’s not hard to come to the conclusion that no, the Teteo are not “Good” gods. I capitalize the word “good” here to highlight that I’m using the term in the sense of “morally perfect and benevolent,” rather than “useful.” I’m talking Good and Evil, not good and bad, to follow Nietzsche’s key distinction established in his classic “Geneology of Morals.” I don’t think it would be unreasonable to expect Good gods to want to reduce the suffering of Their followers, to the extent that Their power would allow them to do so. I would also think that They wouldn’t indulge in unjust behavior like collective punishment, punishing a whole group for the wrongs of some of its members as one post-Conquest legend suggests the gods sent the Spaniards to destroy the Empire because of the hubris of Montezuma. If the gods aren’t Good, are They Evil?

I’d say that They don’t fit the bill as Evil in the way it’s commonly used in modern theology. Evil in this context tends to mean that the deity in question is actively malevolent and wicked, inflicting suffering unfairly and delighting in victimizing others. The Aztecs attributed many kind and benevolent acts to the gods, such as creating and re-creating humankind, providing wisdom and the arts, and sustaining the Universe as a whole. There’s even a touching scene in the myths where, shortly after He revives them in the age of the Fifth Sun, Quetzalcoatl is shown tenderly feeding the new people like they are His babies, chewing the tough corn to make it soft and carefully placing it in their mouths by hand. In the context of modern practice, I know of some Aztec Reconstructionists who have had UPG experiences of some of the gods weeping out of pity for them or otherwise expressing affection. The Aztecs exhorted their children to be “friends of the gods” in the huehuetlatolli, and it seems that the gods can reciprocate such friendliness. In the light of such traditional depictions and modern experiences, I can’t say that the Teteo are Evil, either. But if They’re not Good and They’re not Evil, then what? Are They both, or neither?

My own thoughts on the matter as they currently stand is that maybe we’re going about this all wrong with this talk of Good and Evil outside of humanity. A recurring theme throughout Nietzsche’s work is that any creator must necessarily be “immoral” in a certain sense, beyond Good and Evil. What did he mean by “immoral”? Well, a necessary part of creation is destruction, annihilating the old to make way for the new and reshaping the material into new forms. Interacting with the creation in these ways will unavoidably cause it harm and suffering if it’s capable of feeling. A creator has to be able to steel Itself against the miserable cries of the creature and avoid falling into the paralyzing snare of pity, pity that would force the creator to abandon the work because It couldn’t stomach the pain It would have to cause the subject. This softness and pity would have the awful consequences of leaving things stuck in stagnant stasis, rotting slowly rather than being destroyed to be reborn afresh and seek greater heights.

I think that this might be one way out of the Good/Evil dilemma regarding divine morality, though perhaps not a very comfortable or satisfying one, and it may not be a complete escape from the problem. If we’re working from the position that there are personal, individual gods that interact with the world in some way, then They’re almost by definition going to be operating at the level of Nietzsche’s “creator,” the individual(s) who shapes, builds, and destroys the subject material. It seems to line up well with the way the Teteo are depicted periodically wiping away the decayed old things to make way for the new, and the way that old life passes through death and is the seed for new life via the sacrificial knife. The fit is even better when we stop and remember that the traditional Aztec cosmology is truly one of Order/Chaos rather than an Abrahamic-style “Battle of Good vs. Evil.” Order and chaos have to be nudged back and forth in a delicate balancing process in order for the universe to stay healthy and survive — the very epitome of creation and destruction. Suffering in this process is an unavoidable “byproduct” of the continuing act of creation and change, and the Powers That Be simply have to be cruel to a certain extent to get anything done. Thus, They can’t exactly be Good. But there’s no particular malice, which makes a label of Evil not quite right. So it seems that the least-problematic answer is to say that the Teteo are beyond Good and Evil.

Granted, this potential answer sucks in a lot of ways. It doesn’t do jack to comfort me when I suffer or when I see innocent people and animals in pain. It doesn’t make me any less pissed off when I feel like I’ve been left twisting in the wind or see the hundredth domestic violence victim in the courtroom pleading for a protective order against an abusive spouse. It also doesn’t promise us that the gods are going to help us in any given situation, though the traditional moral exhortations of the Aztecs, the huehuetlatolli, say that it sure doesn’t hurt to ask anyway.

This potential answer is also rather relative. While in one sense the gods might be beyond Good and Evil, in another sense, down at the personal, individual human level, They could be one or the other to us. If I were a starving child and I cried out to Tlaloc for help in a drought, and nothing happened, I’d sure call Him an evil bastard right then. From a human perspective, it would make sense. If one human showed such a callous indifference to the suffering of a fellow human that he or she had the power to help, most societies would condemn that individual as inhumane. On the other hand, switching perspective to a “god’s-eye view,” it’d be kind of like calling a lion “evil” when it eats an antelope. It’s just what the lion does and has to do, a brute fact of life. If keeping the world in balance is what a god does, then, continuing the Tlaloc example, governing the global weather patterns in their delicate balance, even if it means that child starves, is simply what must be done, regardless of individual suffering.

In other words, the gods aren’t the source of human morality in the realm of Aztec Reconstuctionism, nor is there a transcendent, absolute morality that can cover both gods and man. Humans have to work out morality for themselves, and the gods have Their own business to take care of. The two worlds can intersect, but they’re not always ethically-harmonious.

In closing, I don’t expect this article to answer everyone’s questions — it doesn’t even answer all of mine. And I certainly don’t claim to be some Aztec Recon pagan pope or prophet. This is just Cehualli’s (very tentative) View on this thorny, obnoxious, pain in the ass question. Take what you will from my thoughts, I hope this first step to untangling this theological knot is helpful.

Theological Knots Discussion

A quick highlight before I crash for the night so I can get up for one more long-ass workday before my weekend starts.  If you find the subject of theological problems in the Aztec Reconstructionist pagan worldview to be interesting, but you don’t usually read comments on posts, I invite you to check out the discussion between myself and my friend Xuchilpaba, one of the veterans on Black and Red.  It’s occurring in the Comments attached to the Theological Knots post, and the philosophical debate is continuing to develop some of the material brought up in that article.

Theological Knots

It’s late, I just got off of a 12 hour shift and I have another tomorrow, but fuck it, I feel like posting as I finally figured out how I wanted to write this particular article on my way home from work and I didn’t get to update on my regular days due to RCN kindly deciding I needed a break from Teh Intarwebs.  Freaking cable companies…  It’ll just be an extra caffeine day later.

Anyway, enough preliminary bitching for now, time to get to the meat of the matter - the theological knots I was tied into for a month or so that prompted me to take a sabbatical.

The Problem of Evil/Suffering, Pagan-Style - Probably the most immortal problem of theology throughout history.  If the gods are real, intelligent, powerful, personal beings, why does so much shit happen? Or more precisely, why does so much shit happen to people who are trusting and begging their deities to help them?

Aztec Reconstructionism isn’t hit quite as hard by this as most flavors of the Abrahamic monotheisms that posit the classic “tri-omni” or “omnimax” god, a god that’s all-knowing, all-powerful, and all-loving.  The gods of Mesoamerica aren’t morally black and white, they’re all shades of grey, sometimes helping, sometimes harming, and certainly capable of hating.  For example, Tlaloc waters the earth and feeds the land, yet He is also depicted as greedy, moody, and jealous, prone to striking the people with drought and famine if not placated.  Quetzalcoatl is the patron of learning and wisdom, yet He has a darker face as the Evening Star and the first wielder of the sacrificial blade.  This pattern is universal among the Teteo.

So the Teteo aren’t purely benevolent beings, meaning we shouldn’t expect this world to be free from suffering and disaster at times.  Still… why do They let Their own worshippers suffer and die?  Most significantly, why did They seem to abandon the Aztecs and their kin to near-extermination at the hands of the Conquistadores?  Especially when it meant that Their own names would nearly be wiped from history as the Jesuits and Inquisition did its damnedest to convert the Nahuas to Catholicism?

Under circumstances that extreme, one would think that the Teteo would have roused Themselves to protect Their people, assuming that They are powerful, personal intelligences.  Trying to square history with that type of theology is like slamming my head against a brick wall — I get nowhere, and a nasty headache.

But at least I’m not alone in that frustration — the Aztecs were trying to make sense out of the whole thing right after the Conquest.  I’ve come across several myths that developed immediately post-Conquest in an attempt to answer “Why?” and will be sharing them in my next couple of updates as companion pieces to this article.

What Are The Gods, Anyway? – This one ties in with the first broad question above.  What are the gods?  Are they sentient, individual, personal beings wielding power on a cosmic scale?  Or are They impersonal forces, trends, or core concepts inherent in the Universe that humans have fashioned masks for in an attempt to comprehend the nearly-incomprehensible?

If They are personal beings, then one is stuck trying to answer Question 1 above.  Why does the world as it is not seem to match how it theoretically should look?  Why is it so notoriously difficult to prove the effectiveness of prayer?  And how do you reconcile all the incompatible theistic religions of the world?  They can’t all be 100% right.  And if you claim the religion you adhere to just happens to be the One True Religion, how do you explain the experiences people have in different religions?  Christianity and Islam tend to say that everyone else is merely being deceived by demons (classical Judaism doesn’t say this, technically, it’s traditionally more henotheistic than purely monotheistic).  I’ll be blunt — this is ridiculously, laughably lame.  And arrogantly lazy.  I don’t buy it.

If They aren’t personal beings, but are something more abstract and impersonal, then why do billions of people seem to experience Them as personal entities?  And on a daily practice level, why bother with any rituals or worship if no one is paying attention anyway?  This seems like a major issue in a religion as sacrifice-oriented as that of the Aztecs.

Buddhism and Confucianism try to answer that one by saying that it develops charity, reverence, and compassion in the worshipper, and brings order and stability to the larger community.  Perhaps, but why bother with the label of religion then?  In the Aztec Reconstructionist context, are there historical grounds for supporting traditional ritual if the gods are impersonal?  Everything I’ve read seems to point towards a view of Them as personal beings, and the reasoning behind why a worshipper should and shouldn’t do certain things all hinges on the gods being sentient individuals.

I don’t have any answers to this one either at this time.  I can’t deny that I’ve experienced Huitzilopochtli and others with all the trappings of a personal, intelligent entity in the past,  but I haven’t been able to figure out how to fit this in with all the other stuff about the world in a harmonious way, let alone the crap that this raises with regards to the classic Problem of Evil.  Basically, I have no fucking clue what’s going on, but I stay here in the Aztec Recon camp because it’s by far the most starkly beautiful and satisfying system I’ve ever come across.  It’s already become home to me.  As such, I can live with ambiguity and uncertainty while I continue to chew on these problems.  Plus, I feel that it’s right and proper — I had asked for a revelation from Whoever wanted to give me one, no matter what form it took or Who it came from, and I got what I asked for.  It would be bad faith to bail just because I don’t have it all figured out.

The Point — Ok, so what’s the point of this long, tail-chasing ramble?  Mainly, that the circle goes round and round, and doesn’t seem to lend itself to definite answers.  Despite that, however, I think it’s important that the Pagan community, no matter what tradition you follow, starts to address this stuff more in-depth.  If we want to be taken seriously, we need to prove that we have depth of thought as well as vitality of practice.  And frankly, I think it’s important at the individual.  Don’t we want to know what we believe, why we believe it, and how it all hangs together?  I know I do.

As as result, I’m willing to put my money where my mouth is and start writing about some of my own thoughts on these subjects, in addition to presenting the usual historical material, myths, and ritual “how to” guides.  These will be categorized with the additional new category of “Cehualli’s View” to distinguish them clearly from more historically-oriented info.  You don’t have to agree with me, but I’d like you to take a moment to think about why you don’t - or do, for that matter - and develop your own theological understanding.

Stay tuned for some of the Post-Conquest myths I mentioned above that give us a glimpse into how the Aztecs themselves tried to answer some of these questions in the wake of the holocaust in Mexico.

That Damned Closet

The Closet. It’s a crowded place, full of gays, atheists, Pagans, and anyone else the American Mainstream has a personal problem with.  We’re all in there together, but sometimes we have to come out, either on our own, or being dragged kicking and screaming into the open.  It’s a veritable Sword of Damocles over the heads of many of us, as getting outed can ruin family relationships, careers, or even life and limb.

I’d mentioned that I’d gotten outed as a “dirty heathen” to my fundie family in my last post, so I thought I’d share a little about my own experience with unexpectedly coming out.

A few weeks ago, my mother was in town to visit, something that used to be enjoyable, but hadn’t been since Phase 1 in the slow-motion train wreck of my coming out that started last Thanksgiving.  I’d had That Feeling (TM) that Phase 2 was about to begin, and I was right.  That night, she’d insisted on watching a disgusting piece of missionary propaganda babbling on about how wonderful it was that Jesus was coming to China at last, those poor unwashed lost souls.  (I’ve loved Chinese culture for a looong, time, so apparently my mother thought that a DVD glorifying the potential destruction of it would be something I’d enjoy.  Fundamentalist thinking, it’s unexplainable.)

Anyway, when I didn’t express exuberance for this trash, but rather sat stoically through it (and was probably not managing to fully hide my disgust), she decides to finally ask me point-blank if I was still a Christian.  (Her phrasing: “Have you thrown it all away?”)  After I try, vainly, to get her to understand how loaded and inflammatory her wording is, I tell her no, I’m not, opening the floodgates of three hours of Drama.  We go round and round about the Bible, how I don’t buy it any more after I actually started to research and scrutinize what I’d had hammered into my head since I was a kid, how Paul was a misogynistic asshole, and so on.  Pascal’s Wager, thinly-veiled hellfire threats, and half-suppressed tears all made an appearance at one point or another, pretty standard fare for this kind of a thing.

Eventually, we got to what it would take for me to believe, as I’d mentioned that I had never had an experience of the Christian god, despite having been a devout believer for over 20 years.  My mother has had numerous experiences she believes have had divine origin.  She asked why I couldn’t just accept her experiences in lieu of having my own, essentially.  I tried to explain to her that one person can never really know the transcendent experiences of another, as it didn’t happen to them — for the person who has the experience, it’s revelation, for the person who hears of it, it’s hearsay.

I eventually said that I did believe there was something numinous out there however, and that I’d finally had one of those experiences that you *know* is direct contact with something Divinely Other.  I asked her if she agreed that you can have these kinds of experiences that you KNOW are divine, and she eagerly agreed.  That’s when I began to describe what happened to me a couple of months ago.

It was the first time I decided to attempt autosacrifice.  This was a big step for me, since as I’d mentioned before, I was phobic of needles or anything related to intentional bloodletting. I had pierced my ear with my lancet and daubed up the drop of blood with some special paper I reserve for sacred use, then sat to meditate while the paper burned and my incense smoked.  As the fire died out, I began to feel like I was rising, and I had the only open-eyed, waking vision I’ve ever had in my life.  I could see a beautiful forested valley below me, matching the forested landscape of Mexico’s mountainous woodlands.  I felt like the mythically-portrayed Sun, hanging in midair over the world.  Then I became aware of Huitzilopochtli’s Presence and… Laozi and Zhuangzi were right, language is utterly inadequate for expressing the numinous.

The only way I can try to sum it up is that I touched the face of god.  It was like a whitewater torrent of pure vital LIFE, life that was almost fiercely joyful to be alive, welcoming all parts of living, even the pain and suffering and dying.  It was the truest personification of Nietzsche’s spirit that says “Yes!” to life, even in its deepest agony.  Brilliant life, radiating its vitality with wild joy upon all things below, and I was veritably immersed in it.  I found the most overwhelming sense of gratitude and love pouring out of me involuntarily as I observed my own thoughts in utter shock at the experience, so different from what I had expected (if anything — I half-doubted anything at all would happen).  A sense of welcome and proud approval from the god that I’d conquered my fear to offer blood, and a non-visual feeling of being surrounded by eagles and ocelots — the traditional symbols of the warriors of Mexico, many of who were destined to die in battle and were thought to go to the House of the Sun as a reward.  Then the vision faded, leaving me back in the normal world.

I told her the story, leaving out certain details — I didn’t mention the autosacrifice, and I didn’t reveal the god’s identity at the beginning.  If I had, she never would’ve listened to my story, and I was drawing her into something of a trap — I wanted her to agree with my experience as much as possible before I sprang the identity on her and made backpedaling difficult. (I *am* an attorney, this wasn’t really different from cross-examination…) Up until the very end, she listened with rapt attention, nodding to what I was saying, clearly ready to attribute it to her god and claim that I really had experienced Jesus/Yahweh after all.  And then I told her that this god had a different name, and I told her it was Huitzilopochtli.  She looked like she’d been sucker-punched as her hopes of a quick reconversion were shattered.  I felt kind of bad for her, but I knew the pain was something unavoidable and that this couldn’t be put off any longer.

Then came the very crap I expected of “Satan can masquerade as an angel of light,” “test the spirits,” “don’t be deceived,” etc, the shit that I had been predicting would be said in this very situation for months.  Amazingly,  she never quite said directly “your god is a demon,” which I was waiting for with a ready request that she not blaspheme.  The discussion ended shortly after that with her in tears and praying for her god to reveal himself to me, and a bizarre tangent about how there were supplies in her house in case the Rapture happened and what to do with her pets, then her handing me a copy of her house key.

Since then?  We haven’t discussed religion directly, but she’s continued to send me annoying bits of Christo-spam email.  I’m tired of it, as it comes off as a passive-aggressive attempt to proselytize by pointedly ignoring my different beliefs, so there will likely be a more blunt, comprehensive statement of my spirituality soon, combined with a request for her to show some respect.  Silence by those of us who are Pagans can amount to allowing ourselves to be victims of religious imperialism, and I’m fucking sick of it.  All the reasons I had before for keeping my silence with my family no longer apply, so I have no reason not to speak out.  I was unintentionally outed, so I might as well roll with it.

The moral of the story?  Keep your cool when this situation inevitably arises, no matter what.  If you get angry, you lose — it’s “the Devil tormenting you,” or else “the Holy Spirit convicting you of your sin.”  But they will certainly get emotional at you.  You *will* be misunderstood, and your religion will be attacked as Satanic if you’re dealing with a fundamentalist, so there will be extreme provocation that you can’t respond to.  It’s not fair, but it can’t helped.  They can’t usually be reasoned with, so don’t try.  I kept the conversation controlled and only touched on my problems with Christianity in the briefest fashion, and when it started to get ugly, I cut off that part of the discussion.  Under these circumstances, the best you can do is try to plant the tiniest seed of potential tolerance and common ground, and the rest is damage control, assuming you don’t plan on cutting your family out of your life.

Even then, no matter how hard you try, I can’t promise you good results.  This religious stupidity is slowly eating away at my relationship with the fundie half of my family like acid, and I know this Christmas will be a hell worse than the last one.  If I come across a solution, I’ll definitely share it with everyone.

So, to cap off this incredibly long post, if you’re a Pagan, be prepared.  You *will* come out of The Closet, one way or another, sooner or later.  If you’re ready for it, you stand a chance at minimizing the damage to your relationships, and maybe, if a miracle occurs, achieving understanding and tolerance.

To any Christians who have stumbled across this blog posting, what I’ve said may seem harsh, but try to put yourselves in my shoes for a moment and understand the kind of pain this intolerance is inflicting and the damage it’s doing to my family relationships.  I don’t ask you to change your beliefs, but I do ask you to respect ours and to be sensitive to the very real human cost that exclusivist theology has.  If you can’t do that, do not comment on this post, it won’t survive moderation.  I have zero tolerance for preaching or prejudice on my blog — it’s a haven, not a debate site.  If you want debates, go to the Internet Infidels forums, they’ll gladly oblige you.

Cehualli’s Sabbatical Is Over

Hello everyone,

Those of you out there in reader-land may have been wondering where I’ve been the past month.  I had needed to take a sabbatical from posting while I wrestled with some frustrating theological questions, all the while working 12 to 14 hour days at my new job.  It turned out to be a wise choice, as I’m now feeling much better and am up to providing you with your regular doses of Aztec-oriented pagan ramblings once again.  To all my readers, I thank you for your patience during my unexpected absence.

What exactly were those questions that were bothering me so much?  Stay tuned for another post today, and you’ll see.  Hell, get ready for an avalanche of posts, they’ve been building up in my system over the past month and my head’s going to burst if I don’t write like crazy.  Incidentally, if anyone’s been wondering what it’s like to come out of the closet as an Aztec Reconstructionist to a fundamentalist Evangelical Christian family member, you’ll find out soon, as it just happened to me a few weeks ago.  Yeah, I’ve got a lot of stories to tell over the next few days.

Finally, a note on scheduling for the future — my job has me working until 10PM from Wednesday through Saturday, so most of my updating will occur on Sunday through Tuesday.  Getting outed as a pagan is NOT a good career move in the American legal industry, even in liberal New England, so I can’t run the risk that updating from work entails.

Images Of Autosacrifice

I knew I’d come across images of autosacrifice in the codices before! I’ve included two below so you can see how the Aztecs depicted themselves performing ritual bloodletting to benefit the gods.

Tongue Piercing

Page 9, Recto, of the Codex Telleriano-Remensis

A worshipper piercing his tongue, p.9R, Codex Telleriano-Remensis

The image above is taken from the Codex Telleriano-Remensis, a Post-Conquest religious text painted by Aztec artists in a style that is a hybrid of Mexican and European art. The worshipper is piercing his tongue and letting the blood flow as a gift to the Teteo. The tool in his hand looks like a pointed stick, rather than a thorn, bone perforator, or obsidian shard, so I believe this painting may be depicting the practice of “drawing straws through the flesh” I mentioned in my article on traditional forms of autosacrifice. If anyone’s got more information on this particular image, I’m all ears.

Numerous Piercings

Page 79, Recto, of the Codex Magliabecchiano

Autosacrifice in the Codex Magliabecchiano, p.79R

This second image comes from the Codex Magliabecchiano, another Post-Conquest codex drawn in a European-influenced style and speaking of religious subjects. This picture shows a group of worshippers doing many different forms of autosacrifice. One is piercing his tongue, while the other is piercing his ear. The green coloration of the objects they’re using to bloodlet makes me wonder if they’re either exaggerated maguey thorns or perforators made of jade. Given the traditional use of maguey thorns for this purpose and the association of jade with blood (as both are exceedingly precious), I could go either way. Again, if anyone knows more, please drop me a comment.

Additionally, we can see that these two worshippers have already completed more rounds of bloodletting than the forms they’re in the middle of in the picture. See the blood on their arms and legs? They’ve either been piercing in those places, or have nicked themselves with shards of obsidian or flint. Incidentally, the bag-like objects slung over their arms are traditional incense pouches. They were often made with paper and beautifully decorated, and would be filled with copal resin to be burned for the gods.

Update: I’m Back!

Sorry about going a week without updating. I’ve just started a new job, and the company gave me only about 24 hours notice that they were moving my start date to a week earlier! Crazy. Anyway, I’ve got a bunch of stuff to post this weekend, and I’ll see if I can’t find a way to get back to my usual schedule of posting, so stay tuned for more good stuff.