In the coming weeks we will have English subtitles. Now we share the English text with the intention to know the message of the deities
Good morning to all those present who hear me. I am going to relate the words of our deities, who flourished during last night’s chant. Tatewari Tutsi (the Grandfather of the Fire) speaks to us of his ancestral creation, he speaks to us of his principles and how he has left traces of his birth in his footsteps. In the beginning on Reu’unaxi (the mountain crest) our deities placed the headrest of the fire and their mirrors of vision [nierika], their feathers, using their mats on the divine mountain so that they could hear the order of the deities through Tamatsi Kauyumarie (the blue deer), the spokesman of the sacred.
The spokesman of the deities informs us that since time immemorial the first ancestors inhabited this world and recreated it at various moments, until they created this new human world and so gave way to this current stage in which we live. From the four elements of the universe were created the sacred places tied to the four cardinal directions and the temples where the spiritual practices of the deities are carried out.
On this night the word of Grandfather Fire also flourished in the chant, in which he indicates to us that there is no difference between the temples of the different Wixarika communities because we are all subject to the guidance of Tatewari Tutsi (Grandfather Fire), Tamatsi Kauyumarie (the blue deer) andTawexikia (Father Sun), who are the only guide of humanity and of all the living beings in the universe.
In the four cardinal directions are found the sacred places of the different deities. Our lives depend on them as well as the headrests of Grandfather Fire that unite the temples. In the south, Timuxawi (the guardian of vegetation) and Xapawiyeme (the rain deity); in the north, Tatei Hauxama (the deity of the flood); in the west, Tatei Haramara (the deity of the great serpent or ocean); in the east, Wirikuta and Maxautekia (the deity of Elder Brother Blue Deer and Father Sun), who are the equilibrium of the universe.
The warn us to be very careful not to do anything unwarranted against the sacred places, which are the core of our Mother Earth where the deities are preparing themselves to be reborn, to become the flowering of a new celestial world. The deities send us atmospheric messages and signs so that we humans can detect and be advised of our planet’s disquiet.
The words of the sacred places created during the first pilgrimage of Tamatsi Kauyumarie and Tatewari Tutsi also flowered. In this first pilgrimage, they created the spiritual doorways, visions and celestial oracles, and they gave names to these places. They named them Maye Tekuta (Lion’s Mouth), Xurawe Muyeika (Standing Star), Xamuarita (Shower of Words and Ideas), Kuruxi Kitenie (Doorway of the Cross, the second portal), Kwixu ’uweni (Seat of Redhawk, the third portal), ’eyuanipa Yoliet (Fortress of the Great Serpent), Tanana Waxa ’iimari (the maize deity Our Young Mother of the Fields).In the chant the word of the great serpent (the ocean deity) also budded to convey the message and disquiet of the feminine side through the spokesman Tamatsi Kauyumarie (the blue deer).
In the chant they show us their beginnings during the creation and their evolution. These deities also represent the cardinal directions: in the south yutserieta, to the west paritsutia, to the east yuhixiata and in the center yuhixiapa. They ask us to make them flower once again, to help them bud so that we can have the fluid of Mother Earth.
In the chant the deities ask us to all be united in planning how to act and that united we also prepare the ceremony for the rainy season (tikaripa) and define our actions before the new year begins.
We also witnessed our elder brother Tamatsi Kauyumarie (the blue deer), who also seeks renewal together with the other deities and wants to update himself to evolve to the new stage. He shows us his implements of power that he has laid out in Wirikuta, like his antlers, the mirror of visions, the mat of the sacred mountain and the feathers of the deities. He also hopes to renew the language of the deities as the spokesman of the celestial universe, so that no one interrupts or distorts the rhythm and balance of the world. Better that we be advised so that what happened in those other epochs when the universe was renewed doesn’t happen now.We also witnessed the disquiet of Tatewari (Grandfather of the Fire) and of Tatutsi (the great-grandmother of the fire). They seek to flower once again in the place where their antlers are defined (Cerro Quemado). All the deities want to see their hearts and speech flourish and develop once again, here on the Cerro Quemado, the place where the return of the pilgrims begins, the sacred place of Tamatsi Kauyumarie (the blue deer) and of Tawexikia (Father Sun).
They ask that through Tamatsi ’ekateiwari (the wind deity) they join with all the elements.In the chant flourished the word that we make no change to their spiritual Olympus, nor in the four cardinal points, nor in the sacred places, nor in the temples. Likewise the deities ask us to seek what make them germinate in this life, that we seek what strengthened them and made it possible for them to evolve.They ask us to be the midwives of our ancestral deities and they keep warning us that nothing should change, that nothing block the path of their birth, that we have clean spirits and be unafraid, that we maintain the balance of our being in order to be able to receive the birth of the new celestial universe of the deities, that we avoid fear because then everything will be reversed and we would attract spiritual sicknesses of the body and soul.Let all the tsaurixika (wise ones) of all the cardinal directions and all the mara’akate (chanting shamans) join to help give birth to our universe, our Mother Earth, that together and united we discover the strength of our celestial deities.This day we commit ourselves to fulfilling our duty to all the deities. This is why we make this chant. We raise our prayers leaving candles as offerings to ask for peace in the universe and to pardon for our evil acts due to ignorance and distraction in the dark world [tikaripa] that dominates our being. This is why we offer the candle to light our path and to sustain and maintain the solar system in balance, just as our ancestors did when they gave us the world that we have lived in yesterday and today and who knows, maybe tomorrow. That now depends on us and on our actions.
We also witnessed the disquiet of Tawexikia (Father Sun), who narrated to us how he gave his creation. Once, the light of the sun was weak and our Mother Earth didn’t receive the caress of Tawexikia. This is why life still couldn’t exist and our Mother Earth continued to be solitary and sterile. Our ancestors sought to initiate life in the fourth stage, which we experience today. They had to unify Tatewari (Grandfather of the Fire) and Tatutsi (the old great-grandmother of the fire) to give life to Tawexikia, to place the towers of candles that balance the intensity of their rays since when Tawexikia first arrived, he came burning Mother Earth and all the life found in his way.In the chant flowered the command of Tawexikia that as his children we all unite to live in balance and find peace among all, and that after renewing life we find ourselves renewed as part of the new creation.
Thanks to all those present for your attention. Receive this message from our deities and ancestors, so that in this year 2012 we begin the preparations to sow our heart of Tatei Niwetsika (the spirit of our being, Our Mother Maize) for this new stage of life. And it is asked of the people who are against their own creator, that they leave the sacred places of the deities of the celestial universe in peace. My words reach to this point. Thank you.
Cerro El Quemado, February 2012—-
Original Post Spanish version: