JULY 21, 2020

Translator: Claudia Hernández de Marroquín (8614911)

Updated version on August 17, 2020


During the spreading of the pandemic, we are showing our fears in different ways, while for sure we explain to people all the forms of prevention that we are practicing individually, in the family and in our community. We also looked for the security the eventual practice of some sort of spirituality gave us some time ago, although at the moment we can't meet as a group. Something similar happens when to maintain a stable health and strengthen our immune system, we have chosen different options like foods, vitamins, medicinal plants, and other kinds of products we haven’t even  thought about getting back to “normal” conditions. We got to the point of thinking that this “organic practice” was not for us but only for past generations. However, there are also those who, despite their conviction of not using chemical medicines, are already using them at this point. The attitude today is that everything that helps to counteract the disease is the most important thing and not necessarily knowing where it comes from. The idea is to stay alive for as long as possible. All kinds of prejudices have been broken in this period. And although some do not want to give up, we hope it continues more and more, so in cities and communities we are not just tolerant, but also respectful of each other's lives because all of them are important as well. 


This calamity is not choosing a specific social, ethnic, political, economic, or religious group, so we are all prone to getting this disease.




After a few months of confinement for our “own good”, the difference in the way we have been treated as indigenous peoples, has become more obvious. That humiliating attitude which persists in “who decides for us” can’t go unnoticed, and despite all the tragedy seen around, they have no conscience, no solidarity. Plundering and continuous invasion of our lives persist. That is reflected in different aspects we can see nowadays:


  • The pain caused by the loss of a loved one and not being able to bury him or her, especially when there is no full knowledge of where they have been buried since “those who decide for us” have stated thus.


  • The pain generated by the isolation of the patient in a hospital where the communication is not in his mother language and it is not given the human treatment, he or she deserves both, rather than being just one more statistic. 


  • The uncertainty created by the government because there is no certainty of the real COVID 19 figures and the death of our brothers and sisters caused by other illnesses, – It should be remembered that our people represent the largest number –which has been ignored due to the attention given only to the pandemic. 


  • The isolation that the disease has generated, but also the reflection of the poor harmony present in the communities when the spiritual practice is different from the official one and it must be mentioned, is becoming increasingly highlighted. 


  • The pandemic has also brought to light the permanent wounds the Original Peoples (who lived in the Mayan region) had suffered along the history of the created States, whether you call it information, health, economy, etc. 


  • The same thing also happens when traditional medicine is aggressively replaced by allopathic medicine, as a way of permanent imposition.




In the Mayan Cosmovision practice the thought of PUNISHMENT prevails, which Christianity and its different religious sects have forced us to believe. And it has become so rooted in our being that we experience everything with fear and distrust, with dread in our hearts. Especially if there is a dream where strong cultural icons are reflected, for example, a snake will be interpreted in a biased form relating it to something extremely negative.


But the context also provides a clear “opportunity”. The energy which leads to an awakening and redirection of our birth qualities. It is called Q’ij Alaxïk.


Among the indigenous peoples we have had experiences that our seniors have known how to value these concepts, especially when it comes to pandemics. Through the centuries our ancient Mayans who have lived at a given territory have marked their benchmarks, both physical and spiritual energy. That’s the importance of territoriality, and that is why we receive different signs which we didn’t get the attention they deserve, or we didn’t understand them. But the shame is that we don't share them with others so they can interpret them. That really reflects our inner self because in that way we show that our collective bond has been lost. 


Before the pandemic there were a lot of dreams through all the Mayan territory which some people were receiving, that without further ado have become a reference of a collective space from their community and consequently, of a whole crowd with an unknown dimension of the dreams bond. They also have a commitment because from the Mayan principles and values perspective, it is considered the importance of that person who has a strong bond with the other life dimensions.


The signs also were constant through nature. In the sky appeared signs that some seniors interpreted as a future calamity. And even in the middle of a pandemic, nature expresses the problems are constant. Our task is to increase empathy, perception, and intuition. 


“If the realignment of the elites due to their interests in the political and international context is seen, it is obvious that in the intangible dimension all the things are realigned too according to how the spiritual energy flows in each being.”




The most instilled aspect to consider is Sin, which is another way to condition the human being. That is how conformism and fanaticism starts to arise, and therefore, it is heard that many indigenous brothers say that the pandemic is a punishment from god, and many of them are just waiting for god’s will to be done.


The concepts of Good and Evil have been one of the resources used at different times and spaces. In our case it is being used to prevail division and discrimination because our brothers who are sick are stigmatized and forced to be apart from others. Some of them even think that it is a punishment from god because of their bad behavior.


Guilt creates a lot of mental insecurity which makes people feel sick because they begin thinking about it and then it fills first our emotions, then our spirit and finally all our body. Guilt produces insecurity and fear. Afraid of being alone, staying alone, feeling alone, and this produces dread (fear) which has become the biggest current disease. It starts with the permanent fear that leads to the disconnection of the being, then the dread (scare) appears and finally the schizophrenia arrives.


One of the reflections of fear is the low value of life which prevails by watching that the vast majority of the population don’t respect the distance recommended in these difficult moments. Or the combination of the different aspects described above, but that finally comes to influence each of the members of the community.


There are people who out of ignorance twist our culture and our knowledge creating non-beneficial mistrust in this moment when we need the greatest possible level of solidarity.


Although this disease is widespread, division and leadership persist among the indigenous organizations, and as they say: Each channel waters down to its own mill. Despite the evident tragedy, the message is not consequent with the attitude towards our brothers.


The loss of the value of “the word” in all areas of Mayan life has contributed to the little appreciation of it, especially the respect to the word of the seniors coming from Mayans who have self-proclaimed “the intellectuals” of their communities.

There are different mental programs to work with in a personal way that it is necessary to redirect at present, and no argument or analysis can influence the change each one needs to pass the other cycle. This is what our seniors talk about when they say that time is moving in a constant spiral.




Jun Keme – Wuqu’Keme are the representation of the different Guardians (neither are gods or deities) rulers of transformation, the prelude to the passage to the new life. Call them diseases, accidents, recurrences, vices, and all kinds of energy which accelerate the transformation process, the passage to the other side of the “door”. In this sense, we enter the darkness of the moment and are symbolically “planted”, and we come to light by germinating in a new life in the constant spiral cycle of existence. 

In the same way, one of the calendars made by our Mayan ancestors is related to the number nine of which the ajq’ija’ people know the meaning. But also, they are the representation of the Lords of the Night, of the Darkness that are alternating, the same thing that happens with the 20 Alaxïk (Nawales). 


NOTE: Nawal means the energy, spirit or force of beings and elements of nature. In the Mayan worldview, they are represented by symbols linking each person with the ecosystem to create balance. The Nawal is really important for the Mayan civilization and it has to be known how to manage it. 


We come from the source, we return to the source. That means, when the existing energy comes to the end of its cycle, it returns to the source to be regenerated.

In our worldviews, from the indigenous peoples, we believe that the life-death is just the entrance to another life cycle, to the other side of existence. It is a necessary step for transformation.


In relation to the pandemic, it must be made clear that the energy of the 9 Lords of the Night is just in the middle of their time and space, and that FEAR is being their first and greatest device, their way to enter human beings.  That is why personal work is essential for this cycle, to realize to what extent we have assumed our commitment to life, to not feel the "weight" of our conscience in this period.


Nowadays, in the few conversation spaces around the Sacred Fire, we have discussed that “Mayan prophecy” in relation to each human being will be entering the “hall of mirrors” to see their light and shadow. This is precisely the moment. All of mankind is in that room. In the Mayan communities, according to our sacred book Popol Wuj we understand that we are now in Xib’alb’ay, the house of the obsidian knives, and “we should move with care everywhere” because we are surrounded by pain ready to pounce upon us.


As usual, in the transformation processes, the energy spaces have been used consistently since the immemorial time by our ancestors and they will help us in this moment. Caves, water births, cemeteries, home altar, they are the right places to ask the different questions we have. It is the place of medicine. As part of the indigenous peoples’ knowledge, we practice distance Healthcare. And now that the pandemic has forced us to take prudent distance, the way we can be useful is by staying in our personal spaces and at the same time sending our strongest intention of healing, or rest and peace. This practice can also be useful for the brothers who haven’t been able to carry out the rituals according to their tradition. Or in most cases, when the place where the relatives have been buried is unknown. Also, many of our brothers remain in their energetic body (their spirit) in this dimension because they were not thinking about the possibility of leaving this earthly plane in a speedy way. That is why it is necessary to close each cycle through a ritual of  farewell, of closure.


In this context, it should not be forgotten that this ritual must be made by a ritual specialist, because in that moment a tiny space is open inside the ordinary world within the reality as we perceive it, and “to hear” in a subjective way the messages from the other sides. That tiny space allows communication with a connected mind in the universe, a superior power, and the collective consciousness.


Thus, it begins with the purpose of healing in the different levels.




  • Each traditional doctor from the original peoples usually acquires his function through his dreams, which has been one of the addressed topics. That means that his commitment is with his environment, with his community.


  • All traditional medicine prescriptions are beneficial. The traditional doctors take notes of each one constantly. Everyone is invited to have their prescription book at hand for any physical complaint. Plants are sacred and they heal.


  • The traditional doctor (he or she) should not motivate fear, confusion, or suffering to the sick person so in this way his or her energy balance can be strengthened and to achieve their prompt recovery.


  • Therefore, the communal traditional doctor job should take into account the collective judgment because he or she has acquired a commitment to serve. From such commitment, his or her reputation arises, setting him or her as an authority in their community.


  • The traditional doctor (he or she) must be able to help people to reach a clearer consciousness through the illness process so they can get the peace and harmony they have been needing.


  • The traditional doctors have the right to do their mission without other kinds of religious practice conditioning with it, so they also have the commitment to look for “the fulfilled life” and thus be the human being (he or she) whom the community has as an example to follow.



JULY 21, 2020




Kajkan Felipe Mejía
Author: Kajkan Felipe Mejía
Ajq'ij maya Kaqchikel