CUAUHYOTL ABYA YALA
tezcatlipoca
Chicnaui Miquiztli - Matlactli Mazatl
Matlactli ihuan ce tochtli Xihutil
United Nations Moon Treaty
The Coming of Time
There comes a time in the development of the human being when the child who gazes upon the parent sees not the visage of an elder relative in the role of protector and provider, but just another human being with all the shortcomings and faults laid bare. This moment is the initiation of the child into the ceremony of adulthood, where full recognition of the humanity of the parent diminishes the need for the parenting process as the child “grows up”. The child begins emergence into the world of adults as a youth.
We are all still growing up, in the larger sense that we still aspire to achieve Humanity at a global level and although we as Indigenous Peoples we have come a long way, we have a long way yet to go.
On the other side, the other moment also occurs, but later. It is when the parent gazes upon the child and sees not a child, but an adult, at first a young adult but then as time goes on and fortune makes possible the child grows into full adulthood just like they grew into childhood from infancy. The transition is marked by the exercise of the abilities to respond, to be responsible and accountable to the Spirit, the spiritual and material community of nations, the confederacies of nations of humanity, and the constellations of confederacies of the Natural World that extends to the furthest reaches of the cosmos.
The Confederation of the Eagle and the Condor is the expression of these human abilities and responsibilities of traditions of accountability at the continental level of Abya Yala. Yet these responsibilities and confederacies of the Kundur Anka are borne and reborn by the process of human generation and regeneration, meaning within the hoop of the collective community. This is the Cenyeliztli of the kinship systems and traditional cultural societies of the Indigenous, sometimes known as the family, clan, teospaye, calpolli or ayllu.
These achievements along the steps of responsibility mark the growth of the individual decision making process along the roles from childhood to youth, and adult to elder, moving not to making decisions “on my own” but in response to the ecology of organic systems of accountability that derive from direct relationship with the natural world. Upon the foundation of these responsibilities the instruments of personal and community discipline are grounded: Self-respect, self-sacrifice and self-determination.
The two-way gaze reflects an essential question. It is the quest of humanity itself:
IV Continental
Indigenous Summit Abya Yala
Puno, Peru May 29-31, 2009
Working Group 1.1 Cosmovision, Identity and Spirituality
Recalling the memory, the struggle and spirit of the ancestors of our Millenial Peoples, whose legacy is the sustenance of the Original Peoples of Abya Yala;
Reclaiming the power of our destiny as Peoples of Humanity, founded on the principle of Complementary in Duality which in practice of solidarity and reciprocity is crystallized through AYNI.
In the safeguarding of the rights of Present and Future Generations of our Original Peoples:
Invoking the ancestral mandates of our Continental Confederation of the Eagle and the Condor, whose continental cultural tradition of Abya Yala is assumed by the Grand Council of the Nations of Abya Yala and the Peace and Dignity Journeys whose efforts must be supported as an offering towards the Cosmetric Cultural Transformation of Humanity to regenerate a balanced and harmonious relationship with Mother Earth and Nature.
Invoking the Treaty of Teotihuacan proclaimed at the First Continental Indigenous Summit of 2000 in Mexico, which was then reaffirmed by the Compact of Iximché during the III Continental Summit of Pueblos and Nations of Abya Yala realized in Iximché in Guatemala in 2007.
We
Proclaim and Propose:
1. We are determined to break with the ideas and principles of the obscurantist mentality of sixteenth-century Europe and the present followers of these doctrines, by regeneration of the principles of origination Abya Yala as being one of the most important references to our Sources of Life.
2. We intend to regenerate the building Panakas and ceremonial centers, because the time is now to re-evaluate and rebuild our identity with our cultural vision of the cosmos in order to realize the process of decolonization, by integrating our collective vision from the perspective of our territories, with the understanding that our cosmic vision is for Good Living – the principle of Sumak Kawsay with Mother Earth and in accord with the organization of our governments.
3. We shall initiate the recovery of ceremonial centers and sacred sites of all indigenous Nations and Peoples of Abya Yala, forbidding their use as tourist sites, for private business interests, or those of the state, to be empowered by the commitment of all the spiritual guides of each of our Indigenous Peoples to protect them.
4. We shall conduct an inventory of our Sacred Natural Wakas, because they are the natural sources that sustain the natural infrastructure of the world, serving as cleansing energies of magnetism for human thought in order to better care for our Pachamama - Mother Earth.
5. We determine to refound the States by integrating governors of Indigenous Peoples, where our national and international authorities shall know, practice and live the vision of our culture and not be obliged to political parties or Christian religious leadership or, that of other religions.
6. We propose to declare the Solstice of June 21 of each year as the beginning of a New Cosmic Year for the Indigenous Peoples and Nations of Origin Abya Yala, nominating Spiritual Time Keepers to correlate our Cosmic Calendars, with the knowledge of interpretation.
7. We propose that each village, town and city should reestablish our own spaces of vital cosmic knowledge, recuperating the knowledge of healing through the energy of nature and recovering the efforts of the Amautas of our Ancestral Peoples who practiced the ways of life in terms of education, based on the spirituality of life, integrating the political and economic dimensions.
8. We shall assume responsibility for restoring equilibrium with our Mother Earth and the biodiversity of plant life, waterways, the winds, seeds, forests, including indigenous flora and fauna. In this way we shall restore the health of all living beings of our Mother Earth.
9. We shall identify, defend and protect the Plant Teachers that are part of our original cultures and which also form part of our ceremonies and cosmology (coca, peyote, ayahuasca, achuma and others).
IXTLALTZIN
Face of the Earth
Fractal Arc of Cosmetric Emergence
A global initiative of
Indigenous Peoples
Nican Tlacah Ilhuitl
CREATION
Of a Synchronized Planetary Eventuality
VIA
ARCS
of media technologies of communication
Upon appearance of the Cycles of the Full Moons
ARC
of
NAHUACALLI
Artifact of Resonance and Communication
Face of the Earth
Energizing A Radical Transformation of Humanity
Fractal
Arc of
Cosmetric
Emergence
IXTLALTZIN
A global initiative of Indigenous Peoples
CREATION
of a synchronized planetary event via
ARCS
of media technologies of communication upon appearance of the cycles of
FULL MOONS
Initiation of
Ixtlaltzin Cosmetric Emergence:
Following the leading line of the
Full Moon Rise
across the Face of the Earth combing
East-West, marking each zenith and regenerating the
Cuicamitl
SongArrow
appropriately in turn completing the
cycle of emergence 25 hours later at the
Ixtlaltzin Izkalotekah Meridian
DEMARCATION LINE of LUNAR ZENITH
January 29, 2010 1:20 AM
Arc of Ixtlaltzin
an organic wave platform of
human communication and cognition in the form of a planetary E-motion.
Next emergence : Titimeztli
Third Full Moon of Winter - February 28, 2010
EARTH
Energyzing
A
Radical
Transformation of
Humanity
*************
Furthermore: Tactics
Facebook Activated Cosmetric Emergence
Artifacts of Resonance and Communication
GOAL:
HUEYTLATOLLI
Global Platform for Intervention by Humanity
TOWARDS
CLIMATE JUSTICE
Link:
***
Face of the Earth
IXTLALTZIN
