In articles on my web site (www.calleman.com) I have already pointed out that the Dreamspell/Thirteen Moon calendar is a mechanical calendar based on the astronomical year and that its New Year¹s day in fact was something that came to be imposed on the Maya as they were forced to abandon their traditional calendar and convert to the ecclesiastical year of the Christian missionaries. I have also pointed out that there is nothing natural whatsoever about the 28-day cycle, as the full moon has a period of 29.5 days, and despite what patriarchal medicine may say the cycles of the female are directly linked to the light of the full moon rather than to the mathematical construct of 28 days.
Yet, I am often given the question why someone would invent a new tzolkin (260 day) count (such as the Dreamspell), when the Maya have been using their Sacred Calendar for thousands of years. Is there a hidden agenda behind this? To begin with let me say that I do not think that there is something wrong in principle with deviating from the traditional Mayan calendar provided that there are good reasons to do so and that they are clearly specified. I, myself, for instance, deviate from the Izapan Long Count when it comes to its starting point. I have concluded that this traditional calendar deviates by 420 days from the universal process of creation because in the location where it was developed the day (August 11) when the sun was in zenith in that particular location was chosen as its starting point. My own ambition is to extract the universal truth of the Mayan calendar freed of what is local tradition, such as the day the sun is in zenith in Izapa. Hence, although it is different from Mayan tradition I do not see the end of linear time as December 21. 2012, but as October 28, 2011. Increasing numbers of people are incidentally starting to experience themselves that the true rhythm of creation is inconsistent with the traditional end date. There is however nothing hidden in my position and it is an argument that is openly presented to people so that they can evaluate it for themselves.
Thus, although I acknowledge my indebtedness to the Mayan people and tradition, especially from Classical time, I do not hold the view that things are true because they are Mayan. Besides, also in the Mayan tradition the emphasis placed on different calendars has varied greatly over time, and so for instance, hardly anyone today follows the 819-day cycle, the traditional katun wheel, the quintana or the 52 year cycle. The choice of cycles to incorporate into a calendar system depends on what it is you want that calendar system to describe. What I personally feel is the most urgent is to communicate to the modern people are the cycles pertaining to the divine process of creation. Through empirical evidence and my research in general I have found that the traditional Mayan Sacred Calendar is a true description of the divine process of creation and so I find it extremely important to follow this and no other. Thus I do not follow the traditional tzolkin (or Cholquij) because it is traditional Mayan, but because it is true. I feel this is a very important distinction.
But what then is the origin of the Dreamspell tzolkin count? If the traditional Mayan tzolkin count is a true description of the energies of the divine process of creation, why was this alternative tzolkin count invented by the Argüelles in the early nineties? The question is all the more relevant as the actual function of this invention has been among some to replace the true tzolkin count. The reasons for this replacement has always been a very well kept secret and it seems that people in the Dreamspell/Thirteen Moon Movement have rarely, if ever, undertaken to explore it. Lloydine Arguelles, co-inventor of the Dreamspell calendar gives us a hint of why as she wrote in Crystal Skywalker Day Report in 1997: If we think to ourselves, ²I can agree with 98 % of the new knowledge, but the other knowledge I can¹t accept,² then we must consider how ego can enter and cause distortion of knowledge. All of the knowledge in the Dreamspell is unalterable knowledge. These statements reveal a mentality similar to autocratic rule as well as a desire to keep the followers in the fold.
Not surprisingly then it seems that Lloydine Argüelles played a very significant role in deciding how their particular tzolkin count would be anchored in time. In the Thirteen Moon movement Lloydine Argüelles was often identified as Bolon Ik, 9 Wind, which in the ancient Mesoamerican tradition was an energy associated with the light deity of Quetzalcoatl, the Plumed Serpent. Thus, her particular birthday (May 15, 1943) was given the energy 9 Wind (kin 22) in the Dreamspell count. This was the anchoring point for the tzolkin count that was invented by the Arguelles¹ and the consequence was that its followers came to identify her with this deity of light. Along the same line, provided that the leap day was removed Jose Argüelles birthday (Jan 24, 1939) became 11 Monkey (kin 11) and in this arrangement not only did he become the Monkey, the weaver, the central day-sign that everything revolves around, but the two of them also got the master numbers 11 and 22 for their dates of birth. Thus those that followers of this particular tzolkin count will give the founders central roles and synchronize their lives around these.
It is common for followers of the Dreamspell calendar to say that this ³works² or that it provides an entry point to the ³synchronous order². Given the above the relevant questions to ask are however ³Works for what?² and ³Whose synchronic order²? It seems obvious that with the particular set-up of this calendar it works very well as an entry point to the synchronic order of the inventors of this calendar as well as with a number of other people that likewise have been attracted to their energies. The problem is however that those looking for an entry point to the synchronic order of the divine time plan are drawn into something entirely different, namely the energies of two human beings and their personal agendas of being in central positions of leadership etc. We thus have reasons to suspect that this set-up would give these founders a considerable power, especially, since its followers do not know what in fact they are synchronizing their lives with.
I feel there is a hidden agenda in operation here, and I question whether it is ethical to keep the origin of this Dreamspell count secret, especially since the price is so high in people being kept in the dark about the true count. The true Mayan calendar is not in this way subordinated to the energies or agendas of any human individuals, living or dead. Instead, the uninterrupted traditional tzolkin count is a direct reflection of the divine process of creation, which the world now sorely needs to know about. Unfortunately, the Dreamspell calendar survives not because it has any advantage whatsoever compared to the true Mayan calendar, but because of the conservatism of those that have been teaching and practising it for years. Today, despite overwhelming evidence that this is not an egalitarian (or feminine) calendar, it is being kept in existence by sheer inertia and the relatively high number of people that was drawn into it under false pretensions.
Carl Johan Calleman is the author of The Mayan Calendar (2001) and The Mayan Calendar and the Transformation of Consciousness (2004). His web page is www.calleman.com. See also www.onenesscelebration.com.