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Tedlock, Dennis (trans.) (1996). Popol Vuh: the Definitive Edition of the Mayan Book of the Dawn of Life and the Glories of Gods and Kings. Revised Edition. New York: Simon and Schuster. ISBN 0-671-45241-X. J.E.S. Thompson, Maya Hieroglyphic Writing. University of Oklahoma Press, Norman 1960. J.E.S. Thompson, Maya History and Religion ...
It has gained new momentum in the context of the 2012 phenomenon, especially as presented in the work of New Age author John Major Jenkins, who asserts that Mayanism is "the essential core ideas or teachings of Maya religion and philosophy" in his 2009 book The 2012 Story: The Myths, Fallacies, and Truth Behind the Most Intriguing Date in History.
The Sacred Book of the Maya. 2 volumes. Winchester/New York: O Books. Coe, Michael D. (1973), The Maya Scribe and His World. New York: The Grolier Club. Coe, Michael D. (1977), Supernatural Patrons of Maya Scribes and Artists. In N. Hammond ed., Social Process in Maya Prehistory, pp. 327–347. Princeton, New Jersey: Princeton University Press.
The oldest surviving written account of Popol Vuh (ms c. 1701 by Francisco Ximénez, O.P.). Popol Vuh (also Popul Vuh or Pop Vuj) [1] [2] is a text recounting the mythology and history of the Kʼicheʼ people of Guatemala, one of the Maya peoples who also inhabit the Mexican states of Chiapas, Campeche, Yucatan and Quintana Roo, as well as areas of Belize, Honduras and El Salvador.
Copy of the Book of Chilam Balam of Ixil in the National Museum of Anthropology, Mexico. The Books of Chilam Balam (Mayan pronunciation: [t͡ʃilam ɓahlam]) are handwritten, chiefly 17th and 18th-centuries Maya miscellanies, named after the small Yucatec towns where they were originally kept, and preserving important traditional knowledge in which indigenous Maya and early Spanish traditions ...
In Dvaita Vedanta, Maya is considered the power or energy of God. While Advaita considers the world to be a manifestation of Maya and thus illusory, Dvaita sees the world as real and a creation of God . Each school's perspective on Maya influences its understanding of the nature of reality and the path to liberation. [68]
The Mayan calendar’s 819-day cycle has confounded scholars for decades, but new research shows how it matches up to planetary cycles over a 45-year span ... While ancient Mayan culture offered ...
In the vertical axis; the world on the surface of Earth, in the middle; a world above where the stars are, and then a world below our surface. These three worlds are not to be confused with the Christian division of a heaven and a hell, although the Spaniards, in trying to convert the native Mesoamerican, made the two comparable by doing so. [1]