#teotl

[jesdays]

Teotl ≠ God

Teotl, they are anthropomorphic personification of concepts and ideas which follow the natural world.

Teotl does not have a translation in any of the latin or germanic languages. Nahuatl developed separately for millennia away from the rest of these languages.

When the Spanish came, the only way that they could translate the concept of Teotl was through their own understanding, through their own ability to see the world in their language.

When they heard the word and these indigenous people were trying to organize and explain what Teotl was to the Spanish, the closest thing they could come to was God.

However, Teotl is really more of a concept and not so much an author like how God is.

God is an author of Creation. He exists outside of Creation and He made the Creation.

Where as Teotl is Creation. It is everything and everything is Teotl.

And what we think of as “Gods in the aztec pantheon” aren’t so much Gods, as they are snapshots.

A snapshot, you take a picture of something now that snapshot is a part of a greater whole that was not captured.

Tonalteotl would be considered the “picture” of Teotl in the Sun.

And of course, there is an element of spirituality that went along with it, but spirituality within the cosmovision of the Nahuatl wasn’t so much as an explainer, it wasn’t used to explain things.

Spirituality was used as a fill-in. It filled in the empty space between the science of the Nahuatl cosmovisión.

In Christianity, they use science to fill in spirituality. Nahuatl used spirituality to fill in the science.

This is why we need to reclaim and preserve languages because they carry with them the culture and worldview of these people.

[ferretcards]

Guadalupe is she different name of virgin Mary or different entity?

Now I am not Mexican or a indigenous person to Mexico so I will try to use the knowledge I know

Growing up in a mainly Latine neighborhood I have always seen imagery of the virgen de Guadalupe and even seen her in many tv shows like the Rosa de Guadalupe and always believed it was the Virgin Mary because it uses the word Virgen meaning virgin and I knew the Virgin Mary as Virgen,Virgencita, and Virgen Maria but however this image was also used for many worship/veneration for Nahua spirits like coatlicue for many people and we also see her image also used by reconnecting indigenous practitioners for their ancestral spirits. Now the answer is it’s both a title/imagery for the Virgin Mary and many Nahua Spirits. Again please correct me and tell me if I am wrong, I had to ask and do a lot of research for this one

[yelek-galleries]

Días pará terminar ésto porque nomás y nomás no podía por el sueño y exámenes 😔

Ojo está es ya su versión adulta, pará ser exactos,unos pocos días después de que lottie nació 😌

[majestativa]

I dove into the abyss strange images invaded me: Teotl [...] Lilith and Kukulkan the sweet birds who wept when a baby girl died.

I rose to the surface and dove down once more: skulls pyramids fissured wasteland.

— Claribel Alegría, Thresholds/Umbrales: Poems, (1996)

[nogetron]

Ometeotl, the divine Aztec originator. From their position in Omeyocan, the highest heaven, all of creation flows forth. Ometeotl consists of a pair of deities, the masculine Ometecuhtli and the feminine Omecihuatl. These two gods split apart from Ometeotl at the beginning of time, together the two birthed the Tezcatlipocas, the first Gods of the universe to be born. From the waters of chaos spawned from Ometeotl another god arose, the monster Cipactli. Once, After the goddess Chantico broke her fast, Ometechutli punished her by transforming her into a dog. The pair of Ometecuhtli and Omecihuatl, even when separated, are still considered interconnected. The two are the prime aspects of Ometeotl rather than distinct entities, from these two each god bellow them represent a lower and lower aspect of Ometeotl.

Ometeotl is a somewhat contested figure in Aztec mythology. Ometeotl wasn’t directly worshipped as prominently as the other gods in the pantheon, and much less than their offspring: the Tezcatlipocas. This has led some to suggest that Ometeotl was a creation of Christian missionaries, but this view has been rejected by many. Ometeotl was probably still an important figure among the Mesoamerican Aztecs, but its transcendental nature lead them to worship other gods for a more direct communication. The Aztec term Teotl, the sacred divinity that permeates existence and exemplified in the gods, is heavily associated with Ometeotl, as Ometeotl is the consciousness of Teotl, or rather it IS Teotl. The pair of Ometecuhtli and Omecihuatl is also named Tōnacātēcuhtli and Tonacacihuatl in other accounts. The concept of Ometeotl, an omnipresent divinity that manifests in the gods, is extremely similar to the Hindu Brahman and even the Vedic Prajapati. Comparisons can also be made between the two emanations of Ometeotl and other Primordial couples, such as the Irish Danu and Donn, the Vedic Dyaus and Prithvi, and even the Taoist view of Yin and Yang to an extent. These comparisons are not suggesting that Aztec spirituality is connected to those of Eurasia, but that similar archetypes exist in the human consciousness.

[the3rddenialist]

I love pausing

[horizoncollective]

thoughts on human/NHP gestalts ?

They're currently the best way to provide NHPs the option to use human-scale perspective without shackling.

TEOTL, for example is collectively two humans and an NHP, and they plural really enjoy their setup. The human components in this arrangement call themselves metatronics, which I think is very charming. TEOTL is fairly private because of the nature of their work but I like them.

It seems that one human brain is insufficient for this kind of setup partly because it places a great burden on the brain but also because one human perspective isn't sufficient to provide very accurate broad perspectives to an NHP.

The HC is working very hard on trying to expand this technology. We would like to invent a way for consenting humans and NHPs to be able to connect and disconnect at will to facilitate communication, but that's a very far future dream. Right now there are major limitations--the present surgery is similar to the one used for subjectivity suites and can't be safely performed on every human.

Maybe the bigger problem is that this is a very intimate relationship. Letting another person use your brain architecture is a huge ask, and if you decide to quit later it currently requires a second surgery. Right now, none of the volunteers testing this tech have opted out after being connected, but we don't have big enough numbers for that to be statistically significant.

Being part of a gestalt is fairly life-comsuming because your work, activism, relationship and identity become mixed in a way that would make most humans miserable. Codependence can creep up quick and hard if people aren't prepared.

We have high hopes though, and are working to improve things both in the short term and long term.

[maskedbeliever]

I am contemplating writing LancerRPG fanfiction about Teotl and the humans that they plug into. I just feel like there’s some incredibly sexual energy there between the three of them.

Teotl is my favorite part of all Lancer lore thus far, I just think they’re a neat character

[darabeatha]

[talonabraxas]

Huehueteotl-Xiuhtecuhtli, Aztec God of Fire Talon Abraxas

Among the Aztec/Mexica, the fire god was associated with another ancient deity, the old god. For this reason, these figures are often considered different aspects of the same deity: Huehuetéotl-Xiuhtecuhtli (Pronounced: Way-ue-TEE-ottle, and Shee-u-teh-COO-tleh). As with many polytheist cultures, ancient Mesoamerican people worshiped many gods who represented the different forces and manifestations of nature. Among these elements, fire was one of the first to be deified.

The names under which we know these gods are Nahuatl terms, which is the language spoken by the Aztec/Mexica, so we don’t know how earlier cultures knew these deities. Huehuetéotl is the “Old God”, from huehue, old, and teotl, god, whereas Xiuhtecuhtli means “The lord of Turquoise,” from the suffix xiuh, turquoise, or precious, and tecuhtli, lord, and he was considered the progenitor of all gods, as well as the patron of fire and the year.

Origins

Huehueteotl-Xiuhtecuhtli was an extremely important god beginning in very early times in Central Mexico. In the Formative (Preclassic) site of Cuicuilco, south of Mexico City, statues portraying an old man sitting and holding a brazier on his head or his back, have been interpreted as images of the old god and the fire god.

At Teotihuacan, the most important metropolis of the Classic period, Huehuetéotl-Xiuhtecuhtli is one of the most often represented deities. Again, his images portray an old man, with wrinkles on his face and no teeth, sitting with his legs crossed, holding a brazier on his head. The brazier is often decorated with rhomboid figures and cross-like signs symbolizing the four world directions with the god sitting in the middle.

The period for which we have more information about this god is the Postclassic period, thanks to the importance that this god had among the Aztec/Mexica.

Attributes

According to the Aztec religion, Huehuetéotl-Xiuhtecuhtli was associated with ideas of purification, transformation, and regeneration of the world through fire. As the god of the year, he was associated with the cycle of the seasons and nature which regenerate the earth. He was also considered one of the founding deities of the world since he was responsible for the creation of the sun.

According to colonial sources, the fire god had his temple in the sacred precinct of Tenochtitlan, in a place called Tzonmolco.

Huehuetéotl-Xiuhtecuhtli is also related to the ceremony of the New Fire, one of the most important Aztec ceremonies, which took place at the end of each cycle of 52 years and represented the regeneration of the cosmos through the lighting of a new fire.

Festivities

Two major festivities were dedicated to Huehuetéotl-Xiuhtecuhtli: the Xocotl Huetzi ceremony, in August, associated to the underworld, the night, and the dead, and a second one which took place in the month of Izcalli, at the beginning of February, related to light, warmness and the dry season.

Xocotl Huetzi: This ceremony was related to the collection of the fruits of the earth and the ritual death of plants. It involved cutting a tree and placing an image of the god on the top. Copal and food were then offered to the tree. Young men were encouraged to climb the tree to get the image and gain a reward. Four captured people were sacrificed by being thrown into a fire and by having their hearts extracted.

Izcalli: This second festival was dedicated to regrowth and regeneration, and the beginning of the new year. All lights were shut down at night, except for one light placed in front of the god's image, including a turquoise mask. People brought game such as birds, lizards, and snakes to cook and eat. Every four years, the ceremony included the sacrifice of four enslaved people, who were dressed like the god and whose bodies were painted in white, yellow, red, and green, the colors associated with the world's directions.

Since early times, Huehuetéotl-Hiuhtecuhtli was portrayed, mainly in statues, as an old man, with his legs crossed, his arms resting on his legs, and holding a lit brazier on his head or back. His face shows the signs of age, quite wrinkled and without teeth. This type of sculpture is the most widespread and recognizable image of the god and has been found in many offerings in sites such as Cuicuilco, ​Capilco, Teotihuacan, Cerro de las Mesas, and the Templo Mayor of Mexico City.

However, as Xiuhtecuhtli, the god is often represented in pre-Hispanic as well as Colonial codices without these characteristics. In these cases, his body is yellow, and his face has black stripes, a red circle surrounds his mouth, and he has blue earplugs hanging from his ears. He often has arrows emerging from his headdress and holds sticks used to light fire.

[banfrancop]

Conjuro para curar todo tipo de enfermedades según Hernando Ruíz de Alarcón en el "Tratado de las supersticiones y costumbres gentilicias que hoy viven entre los indios naturales de esta Nueva España".

En náhuatl:

Tla xihualhuia, nonan chalchicueye. Ac teotl, ac mahuiztli in ye quixpoloa nomacehual, in ye quitlatlatiznequi.

Tla xihualhuia, nohueltiuh xcxouhqui cihuatl; tla nimitzoncahuati chicomoztoc. Can mach in meeua, in motlatia in xoxouhqui coacihuiztli? in yayauhqui coacihuiztli &a. Tla xoconmatlalloti in nahualcuetlaxcolli; àmo timopinauhtiz.

Nomatca nehuatl nitlamacazqui. Tla xihualauh, nonan chalchicueye: nomatca nehuatl nitlamacazqui. Tla xihualhuia, nohueltiuh tonacacihuatl: ye aman, yequene. Ac teotl, ac mahuiztli in ye quixpoloa nomaceual. Ma çan yhuian quiça, ma çan yhuian nechtlalcahui; ca ye nepa inchialoca, ca ye nepe in temachilo, netlacamachoyan, tlatquihuacapan. Ma quitlalcahui in icnotlacatzintli; macamo quelehui. Ma niman quiça. Cuix quinmoztla, cuix quinhuiptla in yaz? Ca, niman aman. Intlacama (¿?) yaz, intlacamo quiça, ca nehual-nicmati in tleypan nicehihuaz.

La traducción en español del autor:

A ti invoco mi madre la de las nahuas preçiosas: quien es el Dios, o quien es el tan poderoso que quiere ya destruir y sepultar a mi encomendado.

Ea ya, ven tu mi hermana la verde muger, que quiero yr a dejarte en las siete cuebas (en el vientre): adonde estará o esconderá el verde dolor, el pardo dolor &a. Ve a estregar con tus manos las encantadas tripas, de manera que surtas efeto, no sea que caigas en verguença.

Yo en persona soi el que hablo, el sacerdote. Ven acá mi madre, la de la saya de piedras preciosas, que yo soi en persona el sacerdote. Ven tu tambien mi hermana, muger sustentadora. Y que ya es tiempo, que aora finalmente. Quien es el dios o el tan poderoso que ya destruye a mi basallo, o encomendado.

Mejor será que lo que le daña se salga y baya en paz y me deje, que no faltará donde le esperen y donde le den mejor acogida, donde ay muchos regalos y abundançia de bienes; deje a en paz a este desuenturado, qué tiene que cudiçiar en el? bayase luego al punto.

Por uentura saldrá mañana, y el dia siguiente? no por cierto, sino al punto y si no saliere, queda a mi cargo el castigo exemplar que harè en el.

[yelek-galleries]

Bueno hice lo que pude,osea si me gustó pero no,está decente XD, aquí les dejo a Teo

Dato:

• está es una de sus formas de combate, osea su forma normal

• su forma montruo es un tipo de medusa/Gorgona con alas,es igual como a la de sus prima teodora solo que con alas y sin las serpientes en la cabeza como cabellera

[santoschristos]

Aaron as Tepeyollotl

Mexica (Aztec) Deity, Teotl, Tezcatlipoca, Tlaloc, Underworld, Fertility, Rain, Jaguar, Ocelotl, Ometeotl

art by Corazon Mexica

Description: Tepeyollotl means Heart of the Mountain. He is one of the divinities of fertility and abundance, who dwells beneath the Earth, guarding the Sacred Mountain. In this place, the spirits of all things yet unborn await their time to emerge into the world.

Tepeyollotl is one of the avatars of Tezcatlipoca, Lord of Darkness and Divination, who presides over the mysteries of creation. His roar is thunder, the invocation of rain, and His underground movement is the cause of Earthquakes.

[saltminerising]

As someone who has ancestry in the Huastec Nahua community and who as researched extensively about the Mexica and other MesoAmerican cultures, I personally love the Auraboas designwise.

The crest is a one to one of the teotl Quetzalcoatl and so is the body type! I think it’s fun to see the representation in their designs!

I will agree the story was not very tactful and could definitely be seen as upholding stereotypes that Indigenous people have been subjected to, and I hope that they take that into account! Just wanted to put my two cents in.

[ferretcards]

Is Santa muerte open semi open or closed practice deity to work with

Santa Muerte is an open folk saint/deity to worship and work with but she requires a lot of devotion. As in a lot of devotion. Meaning you gotta be a devotee to her for a long time til you’re basically dead cause it’s a life time devotion but I do know a form of Santa Muerte that is closed which is mictecacihuatl(in Nahuatl translating to our lady of the dead) which is a Nahua Teotl(spirit worshipped within the “Aztec culture” which is Nahua culture) and it is closed due to the fact that’s her indigenous form and a lot of Nahua people still worship their ancestral spirits but other than that, Santa Muerte is open. And since she is death, death comes for all. So yes she is a open folk saint/deity to worship and work with

[transgenderer]

The Aztecs recognised hundreds, perhaps thousands, of divinities. Gomara observed the gods were " only so many manifestations of the One", which agrees with what Aurelio, a modern Nahua shaman, told Sandstrom: "So many? .. They 're all the same". Certainly no Aztec image has been excavated which is unequivocally of a single divinity. Rather, all statues combine elements of several gods, much as gods inhabit each other's temples, and transform into each other in Aztec myths: "Tezcatlipoca altered his name and changed himself into Mixcoatl" even changing sex, or becoming one another's aspects.

The Nahuatl word for "deity" (teo, teotl) was vague: plural yet singular - akin to "outstandingness", forming compounds such as "ravenous" (teo-ciuhqi) and "in excellent health" (teo-patic). Apparently there was an imageless Being behind divinities, which Aztecs knew as Tloque Nahaque (Lord of the Close Vicinity), Yohualli ehecatl (Night and Wind), Ometeotl (God of Two-ness?), Ipalnemoani (Giver of Life), and Tonacatecuhtli-Tonacahuatli (Lord and Lady of Our Flesh)

Gods and goddesses were the "mirrors" (tezcatl), "suns" or "offspring" of this being, yet often this "High God" is a title or aspect of them

Braden believed this confusion stems from scholars falsely attributing exalted concepts to the Aztecs, but his case is refuted by the Aztecs, who were outraged when Spanish monks told them they did not have "One God, Creator". Haly, following Michael Coe's line of Aztec divinity as "a never-ending pair of dual opposites", considers the "High God" a pair - a "bone god" - the "marrow" or dead shadow of the gods

Probably the fuller picture is Eva Hunt's: that Aztec Divinity was an ever-transforming, multiple Reality that was nature, in a pantheistic fashion. This would explain the Aztec emphasis on birds, beasts as the gods' nahualli (doubles, alter-ego)

Divinities were organised into twin, quadruple and quintuple aspects. These seem to have rotated as each other's "stand-ins" around the Mesoamerican wheels of time and directional space

-Explaining Aztec Human Sacrifice, Kerkhove

very interesting! have never heard a description of aztec religion like this. reminds me a lot of hinduism