universal to all civilizations, but knowledge needs to be read—interpreted, and is no longer direct and "pure", since it has to be deciphered or decoded. As an example we can mention pyramids, steles, codices and frescoes. In the three hundred colony years, all this wisdom and science, was persecuted by spaniards because it represented the very demon. In the 19th century became, to some illustrious visitors "Antiquities, primitive and curious" that were looted and destroyed with impunity. In the 20th century they began to consider them with an "aesthetic and artistic value", only as an instrument to generate foreign currency from tourism, especially in the second half of the 20th century.
"The interest of the study of archaeological sites orientations is precisely the fact that this constitutes a different calendar principle from what is represented in steles and codices. It is undoubtedly a principle alien to western thought. The "writing" used in this case, is the architecture and its coordination in the natural environment. A codex system is embodied in the landscape: hills and other natural elements, or also with artificial markers in form of symbols or buildings built in these places." (Johanna Borda. 1991) [1]
However, all the engravings, sculptures, reliefs, frescoes, codex paintings, vases, and textiles, contain a high philosophical value. Indeed, our ancestors iconography is still present today, while we, their children cannot rediscover it, and not only to know the symbols meaning, but what is essential; embody them!, to build a better Mexico. These symbols are still there: crafts, decoration and some symbols, which because they are there we are not interested or we do not pay enough attention. The most prominent example is the national shield, representing the esoteric Toltecáyotl symbol and that professor Laurette Séjourné in her wonderful book "Thought and religion in ancient Mexico" presents it in a dazzling and clear way.[2]
____________________
- ↑ Borda, Johanna. Arqueoastronomía y Etnoastronomía en Mesoamérica. UNAM. Méx. 1991.
- ↑ See page 112 of the cited book.
This page was originally published in Spanish, and is translated by Wikisource editors. It does not use the proofread page system traditionally; it is used to verify translation. Proofreading and validation must be done by editors who are fluent in both the original and the translated language. Follow the interwiki link under In other languages to view this page in Spanish. |  |
