By Joseph Gelfer

21 December 2012 used to be believed to mark the tip of the 13th B'ak'tun cycle within the lengthy count number of the Mayan calendar. many of us believed this date to mark the top of the realm or, no less than, a shift to a brand new kind of worldwide recognition. studying how a lot of the phenomenon is predicated at the old list and what sort of is modern fiction, the booklet explores the panorama of the trendy apocalyptic mind's eye, the economics of the religious industry, the commodification of countercultural values, and the cult of megastar.

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Extra info for 2012: Decoding the Countercultural Apocalypse

Sample text

Needless to say, archaeological facts and critical scholarly analysis are inconsequential relative to Cornuke’s ultimate goals of inspiration, conversion, and the salvation of souls. His method is to present a myth—that a great change is 4 Mayanism Comes of (New) Age 39 coming and only the faithful will be saved—in the context of science. A powerful myth stirs human emotions, such as nostalgia, fear, and hope, and provides both a motivation and a method for human action while delivering a message about morality.

The Maya (London: Thames & Hudson, 1966). Edmonson, Munro, The Book of the Year: Middle American Calendrical Systems (Salt Lake City, UT: University of Utah Press, 1988). , and Maurice M. Cotterell, The Maya Prophecies (Rockport, MA: Element, 1995). Gonzalez, Gaspar Pedro, 13 Bak’tun: La Nueva Era 2012 (self-published, 2006). , 1998). , 1991). McKenna, Dennis, and Terence McKenna, The Invisible Landscape: Mind, Hallucinogens, and the I Ching (New York: Seabury Press, 1975). Montejo, Victor, Maya Intellectual Renaissance: Identity, Representation and Leadership (Austin: University of Texas Press, 2005).

In Fejérváry-Mayer, South is green, while the Maya usually made South yellow, giving green to the Centre, for example. Associating colours with directions is a very ancient, trans-Pacific practice;10 we find it also among the Hopi and Chinese. Be warned, however, this lack of consistency from one system to another is the rule, not the exception. It indicates the “casual” flexibility we find in mythmaking among the Maya, and in Mesoamerica generally, and the consequent difficulties faced by the contemporary 2012 “researchers” who seek to ground their hypotheses in history.

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