Monday, October 24, 2016

Red Planetary Moon/ Red Magnetic Dragon - Self-Existing Owl Moon of Form, Day 7

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Meherrin Tribal Seal.

The Meherrin Nation is one of eight state-recognized Nations of Native Americans in North Carolina. They reside in rural northeastern North Carolina, near the river of the same name on the Virginia-North Carolina border. They received formal state recognition in 1986. The Meherrin have an enrollment of 900+ people.

The Meherrin are part of the Iroquoian-language Native Americans. They are related to the Tuscarora, who were a neighboring tribe in historic times that migrated north to New York in the early 18th century, and the nations of the Iroquois Confederacy, historically based in New York. Originally inhabiting the Piedmont region of Virginia above the fall line, the Meherrin moved south into North Carolina in the early 18th century to evade encroachment by Anglo-American colonists. Linguistic evidence indicates that the Meherrin share common ancestry with the Tuscarora and Nottoway, and likely spoke the same language or a similar dialect. Common origins are also indicated in Tuscarora oral history.

By 1706 they had resettled on lands previously occupied by the Chowanoke near the mouth of the Meherrin River. In 1711–1712 they were allies of the Tuscarora during the Tuscarora War. After most of the Tuscarora left the colony, the Meherrin reservation was confirmed as theirs by treaty with the North Carolina Colony in 1726.

Meherrins remained in distinct communities through the 19th and 20th centuries, maintaining their own schools and churches. In 1975, Meherrin descendants reorganized the tribe and reclaimed its identity under Chief Wayne Brown. It became chartered in 1977 after increasing activism by members. They were recognized by the state in 1986. Many Meherrin can trace their ancestry to Sally M. Lewis (1838–1904), who sold several tracts of reservation land.

The Meherrin tribal seat is Winton, North Carolina. The Nation's residents principally reside in and around the "Little California/Pleasant Plains/Union" area of Hertford County, North Carolina. They work in a wide variety of professional fields, as a high proportion of the tribe have college degrees compared to the general population in the county.*


Kin 49: Red Planetary Moon

I perfect in order to purify
Producing flow
I seal the process of universal water
With the planetary tone of manifestation
I am guided by the power of navigation.

The experience of cosmic consciousness must coexist with an attitude of compassion and selfless service extended over the entire universe for the liberation and uplifting of all sentient beings.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Anahata Chakra  (Silio Plasma)

Sunday, October 23, 2016

Yellow Solar Star/ Yellow Cosmic Sun - Self-Existing Owl Moon of Form, Day 6

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Inland Warrior (Mayaimi).

The Mayaimi (also Maymi, Maimi) were a Native American people who lived around Lake Mayaimi (now Lake Okeechobee) in the Belle Glade area of Florida from the beginning of the Common Era until the 17th or 18th century. In the languages of the Mayaimi, Calusa, and Tequesta tribes, Mayaimi meant "big water". The origin of the language has not been determined, as the meanings of only ten words were recorded before extinction. The current name, Okeechobee, is derived from the Hitchiti word meaning "big water". The Mayaimis have no linguistic or cultural relationship with the Miamis of Great Lakes region. The city of Miami is named after the Miami River, which derived its name from Lake Mayaimi.

The Mayaimis built ceremonial and village earthwork mounds around Lake Okeechobee similar to those of the Mississippian culture and earlier mound builders. Fort Center is in the area occupied by the Mayaimis in historic times. They dug many canals as other earthworks, to use as pathways for their canoes. The dugout canoes were a platform type with shovel-shaped ends, resembling those used in Central America and the West Indies, rather than the pointed-end canoes used by other peoples in the southeastern United States.

Hernando de Escalante Fontaneda, who lived with the tribes of southern Florida for seventeen years in the 16th century, said that the Mayaimis lived in many towns of thirty or forty inhabitants each, and that there were many more places where only a few people lived. The game and fish of Lake Okeechobee provided most of the Mayaimis' food. They used fishing weirs and ate bass, eels, American alligator tails, Virginia opossum, terrapins and snakes, and processed coontie for flour. In high-water season they lived on their mounds and ate only fish.

At the beginning of the 18th century, raiders from the Province of Carolina repeatedly invaded the territory, burning villages, and capturing or killing members of all Florida tribes down to the southern end of the Florida peninsula. They sold the captives into slavery, destined for markets from Boston to Barbados. In 1710 a group of 280 refugees from Florida that included the Cacique of 'Maimi' arrived in Cuba. In 1738, the Maymi had a "fort" on the coast south of Cape Canaveral.[4] In 1743, Spanish missionaries sent to Biscayne Bay reported that a remnant of the Mayaimis (which they called Maimies or Maymíes) were part a group of about 100 people, which also included Santaluzos and Mayaca people, still lived four days north of the Miami River. Any survivors were presumed to have been evacuated to Cuba when Spain turned Florida over to the British Empire in 1763.

Several archaeological sites are known from the area occupied by the Mayaimi, including Fort Center, Belle Glade, Big Mound City, the Boynton Mounds complex, and Tony's Mound.*


Kin 48: Yellow Solar Star

I pulse in order to beautify
Realizing art
I seal the store of elegance
With the solar tone of intention
I am guided by the power of flowering.

As we are imprinted with the new galactic program, we open to a whole nexus of psychic compression within a mythic frame of reality.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Manipura Chakra  (Limi Plasma)

Saturday, October 22, 2016

Blue Galactic Hand/ Blue Crystal Storm - Self-Existing Owl Moon of Form, Day 5

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Mayaca People of St. John's River, FL.

Mayaca was the name used by the Spanish to refer to a Native American tribe in central Florida, to the principal village of that tribe and to the chief of that village in the 1560s. The Mayacas occupied an area in the upper St. Johns River valley just to the south of Lake George. According to Hernando de Escalante Fontaneda, the Mayaca language was related to that of the Ais, a tribe living along the Atlantic coast of Florida to the southeast of the Mayacas. The Mayacas were hunter-fisher-gatherers, and were not known to practice agriculture to any significant extent, unlike their neighbors to the north, the Utina, or Agua Dulce (Freshwater) Timucua. (In general, agriculture had not been adopted by tribes living south of the Timucua at the time of first contact with European people.) The Mayaca shared a ceramics tradition (the St. Johns culture) with the Freshwater Timucua, rather than the Ais (the Indian River culture).

The Spanish first encountered the Mayaca in 1566 while attempting to ransom some Frenchmen held by the Indians. Several villages near the Atlantic coast were reported to owe allegiance to Mayaca. At that time Mayaca appears to have been allied with the Mocama, or Agua Salada Timucua chief Saturiwa against the Agua Dulce (Freshwater) Timucua. In 1567 the Mayaca joined with the Saturiwa and the Potano, another Timucua people, against the Agua Dulce, which was defeated with Spanish aid.

Spanish Franciscan friars first visited the Mayaca late in the 16th century. The chief of the Mayaca had been converted to Christianity by 1597, but a mission, San Salvador de Mayaca, was not established until later. That mission is not mentioned in Spanish records for most of the 17th century. Missionary activity resumed again by 1680, at Anacape (San Antonio de Anacape) and Mayaca. By this time, Chachises (or Salchiches), Malaos (or Malicas) had become part of the population in Mayaca province, while refugee Yamassees had become the majority of the population. By the 1690s missions had been established at Concepción de Atoyquime, San Joseph de Jororo and in Atisimmi, in what had become the Mayaca-Jororo Province, and some Spanish ranches operated in the area. Disturbances in 1696 and 1697 led to the murders of a friar and some Indian converts. Peace was restored, but in 1708 raids by Indians allied with the English in the Province of Carolina drove part of the Mayaca to seek refuge around St. Augustine. Others of the Mayacas moved south to the eastern side of Lake Okeechobee, which was named "Lake Mayaca" on maps in the 1820s (Port Mayaca, on the eastern shore of Lake Okeechobee, is a remnant of that name). In 1738 and 1739 a series of battles between the Mayaca living at Lake Okeechobee and their allies the Jororo and Bomto (or Bonita) on one side and the Calusa, Pojoy and Amacapiras on the other side, together with a raid by the Uchise on the Pojoy, resulted in some 300 deaths. Some Mayaca were still living near Lake Okeechobee in 1743.*


Kin 47: Blue Galactic Hand 

I harmonize in order to know
Modeling healing
I seal the store of accomplishment
With the galactic tone of integrity
I am guided by the power of magic.

Becoming telepathic has everything to do with tuning into the significance of number frequencies.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Visshudha Chakra (Alpha Plasma)

Friday, October 21, 2016

White Resonant World-Bridger/ White Spectral Mirror - Self-Existing Owl Moon of Form, Day 4

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Manahoac Tribe.

The Manahoac, also recorded as Mahock, were a small group of Siouan-language American Indians in northern Virginia at the time of European contact. They numbered approximately 1,000 and lived primarily along the Rappahannock River west of modern Fredericksburg and the fall line, and east of the Blue Ridge Mountains. They united with the Monacan, the Occaneechi, the Saponi and the Tutelo. They disappeared from the historical record after 1728.

After thousands of years of different indigenous cultures in present-day Virginia, the Manahoac and other Piedmont tribes developed from the prehistoric Woodland cultures. Historically the Siouan tribes occupied more of the Piedmont area, and the Algonquian-speaking tribes inhabited the lowlands and Tidewater.

In 1608 the English explorer John Smith met with a sizable group of Manahoac above the falls of the Rappahannock River. He recorded that they were living in at least seven villages to the west of where he had met them. He also noted that they were allied with the Monacan, but opposed to the Powhatan. (The historic Manahoac and Monacan tribes were both Siouan-speaking, which gave them some shared culture and was part of the reason they competed with the Algonquian-speaking tribes of the Powhatan Confederacy.)

As the Beaver Wars upset the balance of power, some Manahoac settled in Virginia near the Powhatans. In 1656, these Manahoac fended off an attack by English and Pamunkey, resulting in the 1656 Battle of Bloody Run.

By the 1669 census, because of raids by enemy Iroquois tribes from the north (during the Beaver Wars) and probably infectious disease from European contact, the Manahoac were reduced to only fifty bowmen in their former area. Their surviving people apparently joined their Monacan allies to the south immediately afterward. John Lederer recorded the "Mahock" along the James River in 1670. In 1671 Lederer passed directly through their former territory and made no mention of any inhabitants. Around the same time, the Seneca nation of the Iroquois began to claim the land as their hunting grounds by right of conquest, though they did not occupy it. 

In 1714, Lt. Governor of Virginia Alexander Spotswood recorded that the Stegaraki subtribe of the Manahoac was present at Fort Christanna in Brunswick County. The fort was created by Spotswood and sponsored by the College of William and Mary to convert natives to Christianity and teach them the English language. The other known Siouan tribes of Virginia were all represented by members at Fort Christanna.

The anthropologist John Swanton believed that a group at Fort Christanna, called the Mepontsky, were perhaps the Ontponea subtribe of the Manahoac. The last mention of the Ontponea in historic records was in 1723. Scholars believe they joined with the Tutelo and Saponi and became absorbed into their tribes. In 1753, these two tribes were formally adopted in New York by their former enemies, the Iroquois, specifically the Cayuga nation. In 1870, there was a report of a "merry old man named Mosquito" living in Canada, who claimed to be "the last of the Manahoac" and the legal owner of much of Northern Virginia. He still remembered how to speak the Siouan language.

Like the other Siouan tribes of Virginia's Piedmont region (i.e., the Monacan, Tutelo and Saponi), the Manahoac people lived in various independent villages. The Siouan tribes interacted in various ways, such as through trade, cultural celebrations, and also intermarriage. Manahoac villages were usually along the upper Rappahannock River where the soil was most fertile. They practiced a mixture of hunting and gathering as well as farming.

Along the upper James River, where the closely related Monacan tribe was located, archaeologists have found remnants of corn and squash in cooking pits. Also found along the James are the outlines of three oval houses at a site outside the town of Wingina in Nelson County, Virginia. Given the close relations of the Monacan and the Manahoac, scholars believe these aspects of their cultures were similar or identical. Many stone tools have been unearthed in areas which the Manahoac inhabited. They are usually made of the milky quartz common in the region. Their pottery was tempered with quartz and sand; it often featured fabric, net, or cord motifs as decoration.

Archaeological evidence shows that an earthen mound burial culture existed in the Piedmont from 950 AD to the time of European contact. It spanned the so-called Late Woodland Period. These burial mounds, some of them reaching heights of at least 6 meters (20 feet), are believed to have been made by the ancestors of the Manahoac and other eastern Siouan groups. They are unique in that they contained hundreds to thousands of corpses. They are sometimes called "accretional mounds". The people added more soil to them as additional individuals were buried within. Most of the burial mounds have been either completely destroyed by plowing or significantly reduced in size by erosion and flooding.*


Kin 46: White Resonant World-Bridger

I channel in order to equalize
Inspiring opportunity
I seal the store of death
With the resonant tone of attunement
I am guided by the power of endlessness.

The reality of the mind of God is the underlying fact of Cosmic Science, which offers a view of the process of cosmic evolution that is spiritual in nature.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Svadhistana Chakra (Kali Plasma)

Thursday, October 20, 2016

Red Rhythmic Serpent/ Red Planetary Earth - Self-Existing Owl Moon of Form, Day 3

Warrior Ceremony of the Secotan

The Machapunga were a small Native American tribe of the Algonquian language family, one of a number in the territory of North Carolina. Previously they were known under the name Secotan. They were a group who had migrated south from the Algonquian peoples of the Powhatan Confederacy in present-day Virginia. They are now extinct as a separate tribe. They spoke an Algonquian language and historically occupied a coastal area of northeastern North Carolina.

Indigenous peoples of varying cultures lived along the waterways throughout the South. Over time they gave rise to the historical tribes known at the time of European encounter. Other peoples migrated into the area as well.

The early 20th-century ethnographer Frank Speck believed that the historical Machapunga and other Algonquian tribes in North Carolina had probably been earlier connected to the larger population based in coastal Virginia. He believed the tribes in North Carolina were part of an early and large Algonquian migration in a southerly direction in historical times. He noted the presence of Algonquian-speaking tribes on the Northeast coast and in eastern and central Canada.

One of a number of small, Algonquian-speaking tribes in coastal North Carolina, the Machapunga (meaning "bad dust" or "much dirt," which sounds like an exonym given by a competing tribe, rather than an autonym they would identify with) lived in the Pungo River area. Many lived in a village called Mattamuskeet on the shore of Lake Mattamuskeet in present-day Hyde County. In 1701 English colonists described the tribe as containing roughly 100 members.

In 1711 they participated in the Tuscarora War against the colonists. By 1715, the remaining members of the Coree, who lived to the south, had been merged into the Machapunga and lived together with them in Mattamuskeet.

John Squires was the Chief of the Tribe. His mother was Ethelia, married to an Englishman named Jonathan Squires. Ethelia's father was the Chief of the Nanticoke in Dorchester County Maryland, but her mother was Machapunga, thus having made John the Chief of the Machapunga. John owned and operated a Trading Post, with another Indian named Long Tom off of the Old Indian Trail on the Chesapeake Bay. They were summoned many times by the English Colonists to interpret for them, and helped settle many indifferences between the Colonists and the Indians. John's parents, Jonathan and Ethelia continued to reside on the Nanticoke Nation Land in Dorchester County Maryland. John Squires was one of the most well documented Indians of the Machapunga Tribe. He has many Squire descendants of both Nanticoke, and Machapunga blood.

Because of colonial concerns about slavery and racial control, officials organized society in a binary way, classifying people as white and colored (the latter category essentially covered all non-whites). Living conditions and arrangements were often more fluid than the record keeping. When the United States starting keeping census records in 1790, it had no category for Indian and did not establish a separate one until late in the 19th century. Those not living on reservations were included among "Free blacks," "Other free," or "Mulatto", which were different categories used to classify free non-whites. Before that time, the surviving Native Americans in the states were generally classified as mulatto, free people of color or black, if identifiable African descent. In Maryland, Catholic churches kept parish records that continued to indicate families and individuals who identified as Indian, regardless of whether they were of mixed race, but the states did not.

Descendants of the Machapunga tribe reside in the Inner Banks of eastern North Carolina. Some of the Machapunga descendants traditionally had the surnames Squires, Mackey, sometimes spelled Mackee, Mackie or Macky. Other known surnames among the people were Barber, Clark, Collins, Elks, Morris, and King. Survivors intermarried with other ethnic peoples, and their children and grandchildren carry all their ancestry.

Ethnographers and anthropologists such as Speck studied the peoples of the Southeast in the early 20th century, trying to determine if Native American cultures had survived. Speck found little evidence of the Machapunga and other Algonquian cultures. He did note that people had continued fishing with their traditional nets, and the women wove baskets according to traditional skills and styles.*


Kin 45: Red Rhythmic Serpent

I organize in order to survive
Balancing instinct
I seal the store of life force
With the rhythmic tone of equality
I am guided by my own power doubled.

We operate in an evolutionary test tube or self-reflective evolutionary medium.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Ajna Chakra  (Gamma Plasma)

Wednesday, October 19, 2016

Yellow Overtone Seed/ Yellow Solar Warrior - Self-Existing Owl Moon of Form, Day 2

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Lumbee Tribe Veterans Honored for their Service and Dedication.

The Lumbee Tribe of North Carolina is a state recognized tribe of approximately 55,000 enrolled members, most of them living in Robeson and the adjacent counties in southeastern North Carolina. The Lumbee Tribe was recognized by the US Congress in 1956 but was not given access to federal funds set aside for Indian tribes. According to the 2000 US Census report, the population of the town of Pembroke, North Carolina, is 89% Lumbee Indian and that of the county is nearly 40% Lumbee.

The Lumbee are one of eight state-recognized Native American tribes in North Carolina; they have been recognized by the state since 1885. They participate at the state level in many ways, including in the North Carolina Commission of Indian Affairs. They also participate in such national organizations as the National Congress of American Indians and the National Indian Education Association.

During the 1950s, the Lumbee made nationwide news when they came into conflict with the Knights of the Ku Klux Klan, a white supremacist organization headed by Klan Grand Dragon James W. "Catfish" Cole. Cole began a campaign of harassment against the Lumbee, claiming they were "mongrels and half-breeds" whose "race mixing" threatened to upset the established order of segregated Jim Crow South.[citation needed] After giving a series of speeches denouncing the "loose morals" of Lumbee women, Cole burned a cross in the front yard of a Lumbee woman in St. Pauls, North Carolina, as a "warning" against "race mixing."[citation needed] Emboldened, Cole called for a Klan rally on January 18, 1958, near the town of Maxton. The Lumbee, led by recent veterans of the Second World War, decided to disrupt the rally.

The "Battle of Hayes Pond", also known as "the Klan Rout", made national news. Although Cole had predicted over 5,000 Klansmen would show up for the rally, less than 100 and possibly as few as three dozen attended. Approximately 500 Lumbee, armed with guns and sticks, gathered in a nearby swamp, and when they realized they possessed an overwhelming numerical advantage, attacked the Klansmen. The Lumbee encircled the Klansmen, opening gunfire and wounding four Klansmen in the first volley, none seriously. The remaining Klansmen panicked and fled. Cole was found in the swamps, arrested and tried for inciting a riot. The Lumbee celebrated the victory by burning Klan regalia and dancing around the open flames. The Battle of Hayes Pond, which marked the end of Klan activity in Robeson County, is celebrated as a Lumbee holiday.

The Lumbee Act, also known as H.R. 4656 (Pub.L. 84–570, 70 Stat. 254), passed by Congress in late May 1956 as a concession to political lobbying and signed by President Dwight David Eisenhower, designated the Lumbee as an Indian people. It withheld full recognition as a "Tribe", as agreed to by the Lumbee leaders. The Lumbee Act designated the Indians of Robeson, Hoke, Scotland, and Cumberland counties as the "Lumbee Indians of North Carolina. "as requested by the Lumbee HR 4656 stipulated that "[n]othing in this Act shall make such Indians eligible for any services performed by the United States for Indians because of their status as Indians." It also forbids a Government relationship with the Lumbees and forbids them from applying through the BARS, B.I.A. process for recognition. This restriction as to eligibility for services was a condition which tribal representatives agreed to at the time in order to achieve the name for their group. The Lumbee assimilated into early colonial life prior to the formation of the United States. They lived the same as any other colonial and U.S. citizens as individuals. Lumbee spokesmen repeatedly testified that they were not seeking financial services; they said they only wanted a name designation as Lumbee people.

Today the Lumbee primarily practice Christianity, and attending church is an important social activity. Churches have Sunday schools, youth organizations, senior citizens' programs, Bible study programs, and choir practices. Gospel songs are popular. Ministers are highly respected. When a sizeable number of Lumbee people move to a city, they tend to settle in a particular section or neighborhood and establish a church. This took place in Lumbee communities in Baltimore, Greensboro, Fayetteville, Charlotte, and Claxton, Georgia.

A study documented Lumbee Methodism back to 1787. Lumbees created two church conferences of Indian congregations: the Burnt Swamp Baptist Association, founded around 1880, and the Lumbee River Conference of the Holiness Methodist Association in 1900. In 1984 Bruce Barton documented 104 Lumbee churches. Prospect Methodist Church, with 603 members in 1990, has purportedly the largest congregation of Native Americans in the United States.*



Kin 44: Yellow Overtone Seed

I empower in order to target
Commanding awareness
I seal the input of flowering
With the overtone tone of radiance
I am guided by the power of free will.

Cosmic Ascension refers to mastery of higher powers of telepathic perception and projection; this means we can perceive ourselves anywhere in the universe project to those places as necessary.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Muladhara Chakra (Seli Plasma)

Tuesday, October 18, 2016

Blue Self-Existing Night/ Blue Galactic Eagle - Self-Existing Owl Moon of Form, Day 1

Cabanne de Chef
"Temple des Sauvages, Cabanne de Chef," pen and ink by Alexandre de Batz, New Orleans, 1732 (41-72-10/18). Courtesy of the Peabody Museum, Harvard University.

The Koroa were one of the groups of indigenous people who lived in the Mississippi Valley prior to the European settlement of the region. They lived in the northwest of present-day Mississippi in the Yazoo River basin.

The Koroa are believed to have spoken a dialect of Tunica. However, French missionaries described the Koroa (which they spelled Courouais) as speaking the same language as the Yazoo but a different tongue from the Tunica. This may be describing a distinct dialect or a related Tunican language.

The Koroa may be the tribe identified by Hernando de Soto's expedition as the Coligua or Cologoa. They were met by Soto's company in the area of what is today Little Rock, Arkansas, in 1541.

Jacques Marquette referred to this tribe by the name Akoroa. The Koroa lived on both sides of the Mississippi River when the French encountered them in the late 17th century. At least one of their villages was on the east bank of the river. In 1682, La Salle visited a Koroa village on the Western side of the Mississippi twice, both on the descent and the return journey. His party was feasted there, and saw Quinipissas, whom they described as the Koroa's allies, living in the village.

A 1698 French missionary expedition also found them living in the same area as the Tunica, Yazoo, and Houspé, and Father Antoine Davion was assigned to missionize them.

In 1702, a French Catholic missionary named Nicolas Foucault was killed while serving among the Koroa. The tribe's leaders had the murderers executed.  Many members of the Koroa tribe joined with the Tunica, Chickasaw, or Natchez tribes after European diseases had severely depleted their population.*



Kin 43: Blue Self-Existing Night

I define in order to dream
Measuring intuition
I seal the input of abundance
With the self-existing tone of form
I am guided by the power of self-generation
I am a galactic activation portal
Enter me.

The simple, most elegant means will always be true; therefore they will be aesthetic and moral.*

*Star Traveler's 13 Moon Almanac of Synchronicity, Galactic Research Institute, Law of Time Press, Ashland, Oregon, 2016-2017.

The Sacred Tzolk'in 

Sahasrara Chakra  (Dali Plasma)